1 


PRINCETON,     N.     J.  j 

I 


Division 

Si'C/ian  ....: 
Shelf...  ^>J.\ Ntimlwr .... 


Ai'f^^H^- 


/ 


A  ^ 


ttORM  SOLITARI^ 

on, 

ESSAYS 

UPON  SOIME  REMARKABLE 

NAMES  AND  TITLES 

OF   THE 

OLY    SPIEIT 

dccunRiNG  in 


? 


THE  OIB  AND  NEW  TESTAMENTSj  AND  DECIARATITE    OF  HIS  ESSENTIAL  DIVINITX 
AND   GHACIOCS  OFFICES  IN  THE  SALVATION  OF  MEN  : 

TO    WHICH   IS    ANNEXED 

A  BRIEF  ACCOUNT  OF  THE  HERESIES, 

UELATIVE  TO  THE  DOCTRINE  OF  THE  HOLY  SPIRIT,  WHICH  HAVE 
BEEN  PUBLISHED  SINCE  THE  CHRISTIAN  ^RA, 

IN  TWO  VOLUMES. 


Whosoever  speaketh  against  the  Holt  Ghost  *    ** 

***=■'*■****    03' Matth.  xii.  3?.. 


VOL.  II. 

ECOND  AJIERICAN  FROM  THE  THIRD  LONDON  EDITION. 


HARTFORD: 
T'UBLISHED  BY  SILAS  ANDRU? 

K.  liy  E.  Hosfvrd,  Printers^Albanti. 


PREFACE. 


T. 


HE  former  volume  ©f  essays,  which  chiefly  related  to  the 
divinity  of  Christ,  was  composed  in  hours  of  retreat  from  the 
business  of  the  world :  the  present,  which  treats  of  the  divinity  of 
the  Holy  Spirit,  has  been  written  in  full  retirement  from  the 
world  itself.  It  was  therefore  supposed,  that  the  title  of  Hora 
Solitariee  might  not  be  improper  for  both. 

However  trite  and  common  the  apology,  it  can  very  truly  be 
said,  that  this  part  of  the  work  was  attempted  and  now  appears  at 
ihe  instance  of  a  learned  and  most  valuable  friend,  whose  wishes 
•with  the  author,  on  the  best  of  accounts,  ought  to  have  the  force 
of  commands,  and  whose  worth  and  eminence  it  might  seem  vain 
to  mention  upon  this  occasion,  as  it  would  be  thought  superflu- 
ous (did  he  take  the  liberty  to  name  him)  upon  any. 

The  two  volumes,  beyond  the  particular  subject  of  each,  concur 
in  one  common  design  to  shew ;  that  the  doctrine  of  a  Trinity 
of  iter  sons  in  one  and  the  same  Jehovah  is  essential  to  the  very 
being  of  the  Christian  religion  ,-  and,  that  the  firactical  use  or 
exfierience  of  this  truth,  including  and  combining  all  the  other 
principles  of  the  faith,  is  the  proper  constituent  of  the  Christian 
life.  If  the  essays  tend  to  confirm  a  doctrine  so  important,  or  to 
induce  an  imprevement  so  desirable,  the  author  may  be  credited 
in  professing  to  have  no  other  purpose  in  their  puhiication. 

The  author's  distance  from  the  press  has  increased  the  imper- 
fections of  his  papers,  which  the  candid  and  intelligent  reader  will 
have  the  goodness  to  correct  or  excuse :  and  he  ventures  hum- 
bly to  solicit  every  reader,  who  is  duly  sensible  of  the  consequence 
of  divine  truth,  that  prayer  may  be  made  for  the  blessing  of 
grace,  without  which  no  human  endeavours  can  be  successful, 
and  that  all  the  praise,  if  the  least  good  ensue,  be  rendered  to 
HIM,  "  from  whom  all  holy  desires,  all  good  counsels,  and  all 
just  works,  do  proceed," 


ADDRESS  TO  THE  PUBLIC* 

THE  knowledge  of  God  is  the  most  important  subject  that  can  engage; 
;he  attention  of  man.  "  This  is  eternal  life  to  know  the  only  true  God  and 
Jesus  Christ  whom  he  hath  sejit." 

Every  attempt  to  assist  in  searching-  the  Scripture  and  of  becoming  better 
acquainted  with  the  character  and  perfections  of  Jehovah,  Father,  Son  and 
Holy  Ghost,  deserves  the  approbation  and  encouragement  of  every  faithful 
Christian.  Tlie  Hon.E  Sohtahi^  or  Hours  of  Retirement,  are  eminently  en- 
titled to  Christian  pati'onage. 

The  author,  with  great  piety,  application,  and  a  large  share  of  scriptural 
criticism,  hath  explained,  and  by  sound  reasoning  established  this  funda- 
mental article  of  the  gospel.  That  Jehovah  our  Lord  is  one  God,  revealed 
to  us  under  the  distinct  names  and  personal  properties  of  Father,  Son  and 
Holt  Spihit. 

The  doctrine  of  tlie  Trinity,  so  essential  to  the  faith  and  comfort  of  the 
Christian,  and  the  peculiar  offices  and  operations  which  distinguish  the  per- 
sons of  the  ineffable  Godhead,  has  not  received  an  illustration  more  satisfac- 
tory and  purely  scriptural,  since  the  days  of  Jltluinasius,  than  what  these 
papers  contain. 

The  author,  it  is  said,  was  a  Layman,  attached  to  the  British  arjuy  in  the 
revolutionary  American  war.  The  parts  were  written  at  different  times, 
some  of  them  in  the  camp,  and  published  at  different  times  and  places. 
His  motives,  for  he  sought  no  profit,  he  courted  no  applause,  must  have 
been  pure  and  disinterested. 

Published  in  detached  portions,  and  issuing  from  presses,  in  all  cases, 
not  correct,  many  errors  in  the  text,  but  especially  in  his  valuable  notes, 
nbounded.  The  Philadelphia  edition  published  by  different  printers  in 
1801,  is  liable  to  tlie  same  censure.  It  v/as  printed  from  the  second  London 
edition. 

This  edition  is  printed  from  the  tliird  London  edition,  of  1804,  revised 
and  corrected  by  the  author  himself,  which  is  allowed  to  be  peculiarly  ac- 
curate. 

The  proof-sheets  have  been  revised  by  gentlemen  who  are  pledges  that  the 
learned  notes  have  suffered  no  injury.  THE  PUBLISHER. 

*  The  absence  of  the  Publisher  from  the  Press  7vhen  the  frst  vohme  -was 
printed,  occasioned  the  omission  of  the  Address  to  the  Public  and  Recommen- 
dutions  of  tlie  luork  from  being  i7itroduced  in  the  front  of  that  volume,  the  usual 
place  allotted  for  them.  He  hopes  that  by  prefixing  them  to  the  second  volume, 
every  object  intended  by  them  shall  be  accomplished  tvifhont  any  real  di'^ad- 
".•antttpe 


RECOMMENDATIONS. 

'po  MR.  TORRiT, 

SIR, 

I  am  highly  pleased  with  j-our  intention  of  offering  to  the  Christian  public 
an  American,  from  the  third  London  edition  of  those  interesting  volumes  en- 
titled Hon^  SoLiTAuiiE.  This  work,  from  its  first  publication,  lias  been 
highly  esteemed  by  every  real  believer  who  has  become  acquainted  with  it 
The  subject  itself  is  of  great  importance  and  sublimity ;  and,  whilst  the 
friend  of  Jesus  Christ  delights  to  trace  the  real  divinity  of  the  Son  and  the 
Holy  Spirit  in  the  light  of  divine  Revelation,  he  will  here  find  arguments  an4 
view  s  calculated  to  strengthen  his  faith,  and  draw  forth  the  affections  of  his 
iieart,  towards  the  triune  god,  in  holy  adoration  and  praise. 

SAMUEL  BLATCHFORD,  D.  D 
Pastor  of  the  United  Congregations  of  hansingbvrgh  and  Waterfurd. 
Lansingburgh,  June  16,  1814. 

I  concur  in  tiie  above  recommendation. 

WILLIAM  NEBLL,  D.  D. 

]^Cistor  of  the  First  Presbyterian  Church,  Albany. 
Albany,  June  19,  1814. 

I  also  concur  in  the  above  I'ecommendations. 

JOHN  M'DONALD, 

Pastor  of  the  Presbyterian  Church,  Chapel-street,  Albavy, 

Sin — Your  design  to  re-publish  the  volumes  entitled  the  "  Honjj  Sou- 
TAHi.E,"  cannot  fiill  to  gratify  the  friends  of  evangelical  truth.  There  are 
it'x  works  of  human  composition  in  which  the  divinity  of  the  Son  of  God 
with  the  infinite  sufficiency  of  his  sacrifice  for  tlie  remission  of  sin  ;  also,  the 
divinity  of  the  Holy  Spirit,  with  his  agency  in  the  sanctification  of  the  soul, 
arc  more  clearly  stated  and  ably  defended  :  And  what  adds  to  the  excel- 
lence of  this  Treatise,  thetie  great  doctrines  of  our  religion  are  very  happily 
applied  for  solving  the  doubts  and  enlivening  the  hopes  of  those  who  are  ex- 
ercised to  Godliness.  I  have  i-ead  the  work  with  great  pleasure,  and  can 
cheerfully  recommend  it  to  all  who  love  the  truth  as  it  is  in  Jesus,  and 
ivould  grow  up  to  the  measure  of  the  stature  of  his  fulness. 

ALEXANDER  PROUDFIT,  D.  D. 
Pastor  of  the  First  Presbyterian  Church,  Salem,  JV*.  Y. 

Salem,  August  13th,  1814. 

Sin — I  rejoice  to  heai-  that  you  are  about  to  print  that  valuable  work, 
termed  Hors  Somtaui*.  Its  republication,  at  present,  is  peculiarly  sea- 
sonable, when  many  are  exerting  themselves  to  subvert  the  Christian's  faith 
in  the  doctrine  of  tjie  Trinity.  In  this  precious  work,  the  learned  and  pious 
author  proves  from  the  sacred  volume,  that  tlie  Redeemer  and  Sanctifier  of 
dinners,  arc  pod  equ;il  with  the  Father.    I  know  of  no  publication  cmittecl 


SECOMMENDATIONS.  vii 

from  the  press  for  a  length  of  time,  that  is  better  calculated  to  confirm  the 
wavering,  strengthen  the  weak,  and  comfort  the  afflicted  believer ;  and 
therefore  recommend  it  to  the  people  of  my  charge,  as  worthy  of  a  place  in 
their  libraries.  JAMES  MAIRS,  A.  M. 

JUinistef  of  the  Associate  Itefonned  Congregation  of  Galiuay  and  Charlton, 
Gal-way,  2^th  August,  1814. 

Having  perused  "  Hor.s  Scutari^:,"  I  do  most  cordially  approbate  the 
\rork,  as  exhibitmg  tlie  highest  marks  of  ingenuiu^,  learning,  and  piety  ; 
and  I  do  most  cheerfully  recommend  it  to  the  careful  and  candid  perusal  of 
all  classes  of  people,  ars  eminently  calculated  to  establish  in  the  public  mind, 
the  Deity  of  the  Second  Person  in  the  Trinity. 

JOEL  BYINGTON, 
Minister  of  the  Gospel  of  Christ,  Hahron,  JV.  I' 

Sir— Understanding  that  you  are  about  to  publish  an  edition  of  the  HoHiE 
Solitabia:,  I  most  cheerfully  reoommend  it  to  the  serious  perusal  of  all  who 
have  a  relish  for  evangelical  truth.  R.  PROUDFIT, 

JkEnister  of  tfie  Associate  Seformed  Chwxh,  £roailalbin. 

September  26th,  1814. 

The  HoH.ffi  SoLiTABi^  have  been  so  long  known  as  a  work  of  superior  me- 
rit, and  so  justly  recommended  by  names  of  such  respectability,  that  my 
approbation  can  be  of  little  avail.  A  publication  exhibiting  so  much  evan- 
gelical doctrine  and  pious  sentiment,  has  a  powerful  claim  upon  the  patro- 
nage of  the  Christian  public.  GILBERT  M'MASTER, 

Minister  of  the  Gospel  of  Christ,  in  Gabtx^. 

'September  8fA,  1814, 


CONTENTS. 


LORD,  or  Jehovah 

Alehim,  or  God 

Adonai 

Most  High 

Holy  Spirit 

Eternal  Spirit 

Comforter 

Spirit  of  Life 

Water  of  Life 

Spirit  of  Truth 

Spirit  of  Grace 

Spirit  of  Adoption 

Spirit  of  Faith 

Law 

Voice 

Spirit  of  Wisdom,  8cc. 

Spirit  of  Counsel 

Spirit  of  Might 

Spirit  of  Knowledge 

Spirit  of  Fear  of  Jehovah 

Guide 

Teacher 

Power 

Spirit  of  Promise 

Love 

Understanding 

Oil  of  Gladness 

Conclusion 


NAMES,  TITLES,  AND  ATTRIBUTES, 

OF   THE 

HOLY  SPIRIT, 

REVEAIED  IN  THE 

TWO   TESTAMENTS, 
LORD,  OR  JEHOVAH. 

A  HE  import  of  this  glorious  name  has  been  considered  in  the 
former  volume,  in  which  it  was  shewn,  that  the  Almighty  called 
himself  by  this  title  to  explain,  to  our  understandings,  his  neces- 
sary, independent,  self-existent  Being,  and  to  impress  us  with  the 
idea  of  his  own  immutability  and  eternity,  and  of  the  derivation 
of  all  other  existence  from  him.  This  name  of  course  cannot  be- 
long to  a  creature^  is  never  applied  to  any,  but  is  claimed  distinct- 
ly from  all  other  names  and  attributes  by  the  great  Author  and 
Creator  of  all  things. 

It  is  the  purpose  of  this  Essay  to  prove,  that  the  incommuni- 
cable name  Jehovah  belongs  to  the  Holy  Spirit:  And  such 
testimonies  will  be  brought  for  this  end,  as  (it  is  hoped)  may 
confirm  every  believer,  and  do  something  to  silence  the  mouth  of 
the  gainsayer  ;  because  they  will  be  testimonies  from  Him  who 
cannot  lie — from  Him,  who  cannot  te  mistaken  himself,  and  who 
is  too  good  and  gracious,  in  the  remotest  degree  to  deceive  us. 
We  shall  see,  as  we  go  along,  what  a  glory  this  sublime  truth 
throws  upon  ail  the  other  doctrines  of  the  gospel, and  in  what  per- 
fect agreement  it  proceeds  with  the  analogy  of  faith  revealed  in 
the  Old  and  New  Testaments,  and  (it  may  be  ndded)  revealed  in 
every  real  Christian's  soul  for  his  comfort  and  salvation.  To 
those  who  neither  knonv  the  scri/itures  nor  the  fiower  of  God,  it  is 
not  pi'esumed,  that  any  evidence  upon  this  subject,  from  those 
scriptures  can  be  satisfactory  ;  since,  as  our  Lord  assures  us, 
that,  rejecting  these,  they  nvouldnot  (or  could  not)  believe  though 
one  arose  from  the  dead.    The  Spirit  Jehovah  himself  must  af- 

VOL,   II.  B 


10  LORD,  OR  JEHOVAH. 

ford  an  elenc/ms,  or  energy,  to  his  own  testimony;  or,  could  they 
cease  to  be  declarcdinfidcis,  they  would  only  become  mere  specu- 
latists,  and  consequently  notional,  not  real  believers.  But  to  those, 
whose  understandings  are  ojiened  to  understand  the  scri/iturea 
(Luke  xxiv.  45.)  and  from  whose  hearts  the  stone  is  in  some  mea- 
sure removed  (Ezek.  xxxvi.  26)  ;  it  is  hoped,  that  the  evidences 
of  this  great  ti'uth  will  not  only  be  convincing  and  undeniable,  but 
(what  seems,  to  the  author,  of  more  moment)  edifying  and  esta- 
blishing in  their  most  holy  faith.  Merely  to  inform  the  judgment, 
is  but  half  the  object:  The  desire  is,  that,  with  a  clear  and  sound 
comprehension  of  the  truths  the  heart  may  be  warmed  with  the 
love  of  it,  and  the  soul  built  up  thereon  by  a  happy  and  divine  ex- 
perience. The  Spirit,  of  whom  we  are  treating,  is  alone  able  to 
effect  this  :  Reader,  look  up  to  him  for  his  blessing,  that  thou 
mayest  be  led  in  a  right  way  to  a  right  end  ;  which  is,  by  the  pow- 
er of  grace,  to  the  glory  of  Jehovah,  and  thine  own  salvation. 

Our  first  design  is  to  prove,  that  the  Holy  Spirit  is  Jehovah  ; 
and  our  next,  that,  being  Jehovah,*  He  is  able  to  accomplish  all 
that  is  said  of  Him,  and  all  that  is  necessary  for  xis  to  life 
etei'nal. 

It  will  be  granted  by  all  but  professed  Atheists,  and  no  Chris- 
tian therefore  can  deny  it, "  That  there  is  but  one  Jehovah."  We 
are  slandered,  consequently,  when,  upon  our  professing  to  be- 
lieve, that  the  Father  is  Jehovah,  the  Son  Jehovah,  and  the  Spirit 
Jehovah,  it  is  said  of  us  that  we  talk  oi  three  Gods  ;  for  the  very 
name  Jehovah  (if  our  adversaries  would  but  understand  it)  en- 
tirely precludes  that  notion.  A  simple,  infinite,  perfect  essence 
must  necessarily  be  indivisible  :  Nor  do  wcjin  our  idea,  presume 
to  make  divisions  in  the  Deity,  but  to  believe  only  those  distinC' 
tions  of  persons,  hypostases,  or  subsistences  in  him,  of  which  He 
himself  hath  been  pleased  tc^ive  a  revelation,  and  by  which  reve- 
lation alone  we  can  know  any  thing  of  the  matter.  We  are  not 
wise  above  what  is  -written  s  nor  would  we  be  too  proud  or  self- 
sufficient  to  follow  the  written  wisdom  of  God.  In  another  case, 
v/hen  our  philosophers  speak  of  the  light,  or  fire,  or  substance  of 
the  material  sun  ;  they  would  deem  it  an  insult,  if  they  were  ac- 
cused of  maintaining,  that  there  were  several  suns  ;  because  of 
those  distinctions,  which  they  perceived  in  his  nature.    And,  by 

*  One  cannot  help  wishing"  with  Forster,  tliat  the  Hebrew  name  Jehovah 
were  preserveil  ui  all  translations  of  the  Bible,  gitotl  hcec  nttributa  [i.  e.  Do 
minus  et  Deus,]  neqnc  esseiitiavi  iUxinam,  neque  nominis  propriam  signijica- 
tionem  exprimant  ,■  "bccaiisctlicse  titles  of  Lord  and  God  can  neither  express 
the  divine  essence,  nor  give  the  proper  signiiicutiou  of  hW  names." 


LORD,  OR  JEHOVAH.  11 

a  very  small  share  of  candor,  those,  who  charge  the  Christians 
■with  Tritheism,  for  holding  the  doctrinp  of  the  Trinity,  might 
have  saved  themselves  from  committing  a  violent  injustice  ;  be- 
cause, though  we  maintain,  that  "  each  person  by  himself  is  Je- 
vohah,"  yet  we  also  declare,  that  there  are  not  three  Lords,  but 
one  Lord,  according  to  what  is  written  in  Deut.  vi.  4.  Hear,  O 
Israel,  Jehovah  our  Alehim  is  one  Jehovah, — Nor  doth  it  strike 
our  reason  with  more  repugnance  to  assert  this  concerning  a  spi- 
ritual essence,  of  which  we  can  know  nothing  but  what  is  reveal- 
ed, when  God  himself  hath  revealed  this  doctrine  to  us  ;  than  it 
can  the  reason  of  a  philosopher  to  conceive  light  and  heal  in  a  ma- 
terial substance,  without  aflFecting  the  imity  of  that  substance, 
•when  he  knows  this  only  by  his  senses,  which  in  some  respects 
are  acknowledged  to  be  fallacious.  In  the  one  case,  there  is  the 
testimony  of  God,  who  surely  knows  the  mode  of  his  own  being, 
and  who  is  himself  pure  and  perfect  reason  ;  but  in  the  other,  wc 
have  only  the  evidence  of  sense,  which  not  only  is  not  reason,  but 
very  often  is  contrary  to  it.  Yet  were  we  to  assert  the  existence 
of  three  sefiarate  suns,  because  we  could  find  as  many  properties 
in  our  one  sun  ;  we  should  have  enough  to  laugh  at  us  for  our 
notion,  and  especially  among  those  who  are  so  unfair  (not  to  say 
■worse)  as  to  accuse  us  of  believing  in  three  separate  Gods,  because 
■we  assert  three  divine  hypostases,  or  persons,  to  be  in  the  Godhead, 
and  this  upon  the  authority  of  God  himself.  Who  then  act  the  most 
rationally  ;  they^  who,  confessing  God  to  be  incomprehensible^  yet 
presume  to  define  his  infinite  nature  according  to  their  own  low 
and  limited  notions  ;  or  we,  who,  acknowledging  that  his  being  f«- 
finitely  transcends  all  human  investigation,  receive  with  humble 
submission  that  testimony,  which  he  bath  given  us  of  himself  ?  We 
never  pretend,  that  God's  existence  is  a  subject  of  human  reason  : 
Nor  have  we  so  little  reason  as  to  attempt  the  measure  of  all  in- 
finitude by  a  finite  rule.  The  presumption  of  infidelity^  which  af- 
fects to  believe  nothing  beyond  its  own  puny  comprehension,  and 
yet  blames  those  who  cannot  believe  it  upon  a  point  confessedly 
incomfirehensible  ;  is  at  once  too  daring  to  be  safe,  and  too  igno- 
rant to  be  trusted,  in  a  matter  of  such  importance.  God's  own 
wisdom  and  truth,  in  this  respect,  are  only  sufficient  to  satisfy  us : 
But,  if  they  were  not,  we  certainly  could  not  be  satisfied  with  the 
cogitations  of  poor  mortals,  who  know  not  even  the  mode  of  their 
own  being,  nor  how  themselves  think,  nor  indeed  the  essence  of 
^ny  one  material  substance  about  them. 


le  LORD,  OR  JEHOVAH. 

THE  SPIRIT  IS  JEHOVAH. 

Jeremiah  xxxi,  33,  34.  This  shall  be  the  Covenant^  saith  Jcho' 
■vah — they  shall  teach  no  more  every  inan  his  neighbour — saying, 
Kjiow  Jehovah  ;  for  they  shall  all  know  7ne-— saith  Jehovah. 

John  xvi.  13.  When  He,  the  Spirit  of  Truth  is  come,  he  ivill 
guide  you  into  all  truth. 

This  is  the  accomplishment  of  the  promise,  that  Jehovah  the 
Spirit  guides  into  all  truth,  and  makes  himself  known  to  his  peo- 
ple. An  obvious  distinction  is  here  made  between  the  teaching 
of  God  and  of  man  :  And  as  obvious  a  fact  it  appears,  that  the 
Spirit  guiding,  in  one  text,  is  Jehovah  promised  to  be  known  in 
the  other. 

Deut.  vi.  16.  with  Matth.  iv.  7.  Thou  shalt  not  tempt  Jehovah 
thy  Alehim. 

Acts.  v.  9.  How  is  it  that  you  have  agreed  to  tempt  the  Spirit 
nf  the  Lord  ? 

Ananias  and  Sapphira  for  this  temptation  were  judicially  seized 
by  immediate  death,  which  proved  upon  fact,  that  they  had  not 
lied  unto  men,  but  unto  God,  and  that  to  tempt  the  Spirit,  is  no 
other  than  to  tempt  Jehovah  himself,  which  could  not  be  unless 
the  Spirit  were  Jehovah.* 

Acts  xxviii.  25.  Well  spake  the  Holy  Ghost  by  Esaias  the  Pro^ 
phet.  Sec.     But  we  read  in 

Luke  i.  68,  70.  that  it  was  the  Lord  God  [Jehovah  Alehim]  of 
Israel,  who  spake  by  the  mouth  of  his  holy  Prophets,  which  have 
been  si?ice  the  world  began.     See  Micah  iii.  8. 

It  follows,  then,  that  the  Holy  Ghost  is  the  Lord  God  of  Israel. 

1  Sam.  xvi.  13.  The  Spirit  of  Jehovah  came  upon  David  from 
that  day  forward. 

But  in  the  18th  verse,  it  is  said  expressly,  that  Jehovah  was 
with  him. 

Deut.  xxxii.  12.  Jehovah  alone  [nia  entirely  alone]  did  lead 
him  [Jacob,  a  collective  name  for  his  people.]     But  in 

Isaiah  Ixiii.  11,  12.  We  read  that  it  was  the  Holy  Spirit,  that 
led  them  by  the  right  hand  of  Moses,  with  his  glorious  arm. 

The  Holy  Spirit,  therefore,  is  Jehovah. 

Isaiah  vi.  9.  Jehovah  Sabaoth  said,  go  and  tell  this  people.  Hear 
ye  indeed,  but  understand  not  ;  and  see  ye  indeed,  but  perceive 
not,  &c.     But  the  Apostle  says, 

*  See  an  excellent  Note  upon  tliis  argiunent  in  Jones's  Catholic  Doctrine 
of  a  Trinitij.  p.  41.  3d.  edit. 


LORD,  OR  JEHOVAH  13 

Acts  xxviii.  25.  ffcll  s/iake  the  Holy  Ghost  by  Emian  the  Pro- 
fihet  unto  our  fathers^  saying^  Go  unto  this  fieople^  and  say  ^  Hear- 
ing  ye  shall  hear,  and  shall  not  understand^  &c.     Therefore, 

The  Holy  Ghost  is  Jehovah  Sabaoth.* 

Numbers  xii.  G.  If  there  be  a  Prophet  among  you,  I  Jehovah 
will  make  myself  known  unto  him  in  a  vision,  &c. 

2  Pet.  i.  21.  For  the profihecy  coine  not  in  old  time  by  the  will 
of  man  ;  but  holy  men  of  God  spake  as  they  were  moved  by  the 
Holy  Ghost. 

The  Holy  Ghost,  therefore,  niust  be  Jehovah. 

The  name  Jehovah  in  the  Old  Testament  is  rendered  by 
Kvpioi  in  the  New,  and  into  the  English  by  Lord,  which  certainly 
doth  not  convey  the  sense  of  the  original  word.  It  is,  however, 
as- well  as  to  the  Father  and  the  Son,  applied  to  the  Holy  Spirit ; 
though  not  very  modestly  or  carefully  denied  by  the  opposers 
of  his  divinity.     Thus, 

2  Cor.  iii.  17,  IS.  Por  the  Lord  is  the  Spirit — eve7i  as  by  the 
Lord  the  Spirit  ;  for  so  it  should  have  been  translated  ;  as  indeed 
it  is  so  translated  in  the  margin  of  our  larger  Bibles. 

Col.  ii.  9.  In  him  [Christ"]  dwclleth  all  the  fulness  of  the  God- 
head bodily. 

Isaiah  xi.  2.  ^nd  the  Spirit  Jehovah  shall  rest  upon  him,  8cc. 
Matt.  xii.  18.     I  will  put  my  Spirit  upon  him,  Sec. 

The  Spirit,  therefore,  is  the  yji/wes*  of  the  Godhead,  not  sepa- 
rate from  (for  that  is  impossible,  the  Godhead  being  one)  the 
other  divine  persons,  but  in  unity  with  them,  participating  the  un- 
divided essence. 

Isaiah  Ixiii.  10.  The  Israelites  of  old  re/5f//frf  and  vexed  his 
Holy  Spirit.     But  in 

Numb.  xiv.  11.  They  are  said  to  have  provoked  Jehovah,  and 
in  Psalm  Ixxviii.  56.  to  have  tempted  and  provoked  the  most  High 
God. 

The  Holy  Spirit  is,  therefore,  Jehovah  and  the  Most  High  God. 

Psalm  xxxiii.  6.  JBy  the  word  of  Jehovah  were  the  Heavens 
made,  and  all  the  Host  of  them  by  the  Spirit  [nn]  of  his  mouth. 
But  it  is  said, 

Prov,  xvi.  4.  Jehovah  made  all  things  for  himself,  &c.  And 
that  Acts  xvii.  24.     God  lyiade  the  world,  and  all  things  therein. 

*  See  some  valuable  Notes  from  the  fathers  upon  this  argument,  in  that 
excellent  volume  of  Sermons  upon  tlie  Divinity  of  the  Holy  Spirit,  by  the 
late  Mr.  John  HuiTion :  printed  1734.  And  also  an  answer  to  some  objec- 
tions in  Sloss's  Sermons  upon  the  Trinity :  Serm.  xvi.  See  .ilso  Witsii 
Srerc  in  Is  yu 


U  LORD,  OR  JEHOVAH. 

The  Spirit,  therefore,  as  well  as  the  Son,  is  both  Jehovah  and 

God.  ^ 

Romans  xv.  9,  The  Apostle  ascribes  the  mighty  signs  and 
wonders,  wrought  in  confirmation  of  the  Gospel,  to  the  fiower  of 
the  spirit  of  God.     But  the  Psalmist  says,  in 

Psalm  cxxxvi.thatit  is  Jehovah,  the  Alehim,  the  Lord  of  Lords, 
<ivho  alojie  doeth  great  wonders. 

The  Holy  Ghost,  therefore,  is  Jehovah,  God  over  all,  blessed 
forever. 

Many  more  arguments  of  this  kind  might  be  drawn  from  the 
scriptures;  but  these,  it  is  presumed,  may  suffice  ;  at  least,  they 
may  suffice,  till  they  are  proved  not  to  support  the  Holy  Spirit's 
divinity,  or  that  the  term  Jehovah  may  belong  to  a  creature,  an 
emanation,  or  a  sort  of  inferior  God  like  the  demi-god  of  the  Hea-? 
then  ;  which  probably  the  adversaries  of  this  truth,  with  all  their 
acuteness,  may  not  be  in  haste  to  perform.  When  they  have 
done  this,  they  have  but  one  step  farther,  and  that  is,  to  prove  that 
self-existence  belongs  to  any  thing,  or  nothing,  just  as  they  please. 

But  if  God  be  true,  and  can  give  the  best  accoimt  of  his  own 
being;  then,  upon  the  authority  of  his  holy  word,  we  may  rest 
satisfied,  that  the  Spirit  is  Jehovah.  It  seems  even  wonderful,  how 
any  man  who  pretends  to  reason  or  philosophize  upon  the  data 
of  the  Bible,  can  be  absurd  enough  to  deny  a  truth,  so  strongly 
marked  from  one  end  of  that  book  to  the  other.  For,  to  talk  of  the 
Spirit  of  Jehovah,  the  Spirit  of  the  Alehim,  or  of  God,  as  a  sepa- 
rate, inferior,  and  dependent  Being ;  is  to  assume,  that  God  hath 
parts  and  divisions,  and  that,  so  far  from  having  a  simplicity  of 
nature,  he  is  a  composition  oi  superiority  and  inferiority,  endur- 
ing a  comparison  within  himself,  which  entirely  takes  away  every 
idea  of  his  perfection,  infinitude,  and  eternity.  If  the  Spirit  be 
«c/iara;e  from  Jehovah,  or  is  Mof  Jehovah  himself;  then  the  title 
Spirit  of  Jehovah,  so  frequently  given,  is  a  dreadful  mistake  into 
which  (it  seems)  God  himself  hath  led  us  ;  and  the  Being  so  cal- 
led dwindles  down  at  once  into  a  mere  Minister  of  Deity,  an  An- 
gel, or  seme  other  creature.  It  follows  too,  that  something  can 
be  in  the  Godliead,  which  is  net  6/ the  Godhead,  and  that  God*s 
Spirit,  by  which  he  made  all  tilings,  may  be  like  our  breath  and 
vanish  into  thin  air.  To  such  absurdity  of  blasphemy  do  some 
men's  opinions  necessarily  lead  ihem,if  they  are  but  extended  to 
their  natural  length,  without  ay  strahiing  or  perversion. 

If,  likewise,  the  Spirit  be  inf trior  or  depi-ndtnt,  he  can  neither 
be  i'lfinite  nor  eternal :  or,  if  he  be  infinite  and  eternal,  he  will  be 


LORD,  OR  JEHOVAH.  15 

f^fiifl/to  Jehovah  himself,  and  consequently  must  either  be  Jehovah, 
which  we  believe ;  or  there  must  be  two  Jehovahs,  two  eternal 
and  infinite  Beings,  which  we  deny,  and  which  no  man  in  his  sen- 
ses can  maintain.  The  doctrine  of  two  first  principles*  is  absurd 
in  reason  ;  and  by  religion  we  are  told  that  Jehovah  our  Alehim  is 
but  One  Jehovah. 

God  is  one  pure,  uncoinpounded,  infinite,  and  eternal  essence  ; 
a  mere  and  simple  act ;  the  spring  of  all  power,  wisdom  and  being. 
He  only  is :  and  whatever  can  be  predicated  of  him,  does  not 
inerelij  belong  to  him,  like  a  quality  in  the  creatures ;  but  is  him- 
self. Whatever  is  now  in  Him,  ever  was  in  Him  :  It  is  his  E?is  ; 
it  is  himself.^  If,  therefoi'e,  the  Spirit  be  of  Jehovah,  according 
to  his  name  and  the  proofs  already  given  from  divine  authority ; 
then  He  is  Jehovah  essentially,  infinitely,  and  eternally :  and  there 
is  no  avoiding  this  conclusion,  but  by  denying  him  to  be  the  SfiiriC 
of  God  ;  in  which  case,  a  flat  contradiction  will  be  given  to  every 
text  of  Scripture,  which  calls  him  by  that  name. 

The  Spirit,  therefore,  being  Jehovah,  not  oi  like  but  of  one  and 
the  same  essence  ;  he  depends  upon  no  other  being  for  his  being, 
but  is  necessarily  self-existcnt^injinitc.i  and  eternal. 

If  he  be  not  self-existent^  Stc.  then  he  is  not  Jehovah,  or  a  per- 
son in  the  essence  Jehovah  ;  for  that  name  implies  a.u  Avretpvij 
or  self-existence  ;  and  consequently  he  is  only  a  creature.  But  if 
he  be  not  a  creature,  but  Jehovah  himself;  he  then  is  whatever 
can  be  predicated  of  Jehovah,  and  possesses  all  the  attributes  which 
Jehovah  has  claimed,  or  which  can  possibly  be  ascribed  to  him. 
And  when  the  wisdom  of  God  intornns  us,  that  in  the  One  Jehovah 
there  are  Three  hypostases,  or  persons,  or  Alehim,  osconomically 
styled  Father,  Son,  and  Sjiirit ;  we  may  be  assured  there  can  be 
no  contradiction  in  this  testimony.  Nor  is  this  tesiimony  propos- 
ed to  us  as  a  matter  to  be  submitted  to  our  little  reasonings  and 
speculation,  but  as  an  article  of  faith,  in  the  reception  of  which 
we  may  be  led  up  to  communion  with  the  Godhead  in  three  per- 
sons, agreeably  to  our  dependence  upon  them  in  their  respec- 
tive offices  of  Father,  Redee?ner,  and  Sanctifier.  Nor  yet  do  we 
«  divide  the  substance"  of  Deity  by  this  our  faith  ;  for  though  wc 

*  Marcion  and  Cerdon,  with  some  other  of  the  ancient  Heretics,  maintrjjned 
this  preposterous  tenet,  which  common  sense  can  easily  refute. 

f  To  this  effect,  Eulogius  or  Alexandria  observes,  that  Ens(^ov  essence  of 
all  being)  is  more  than  to  be.  Man  hath  a  bemg-,  but  lie  is  not  prop- 
erly the  Ens  or  essence  of  that  being'.  For  that  properly  is  Ens,  which  pro- 
ceeds from  nothing- else,  and  which  doth  not  cwse  to  be  the  Em  of  all  other 
tilings,    .'^p^^(i  Phot.  Cod.  ccxxx. 


16  LORD,  OR  JEHOVAH. 

say,  that  each  of  the  three  persons  is  self-existent,  and  so  proper- 
ly Jehovah  ;  yet  we  do  not  maintain  either  or  all  to  be  scfiarate-ex- 
istent,  or  to  form  more  than  one  Jehovah.  .In  other  things,  men 
can  distinguish  where  they  do  not  divide,  and  can  allow  three  in- 
separable peculiarities  (as  in  the  case  of  the  sun,  or  in  the  mind, 
will,  and  affection  of  man.  Sec.)  to  constitute  but  one  substance  or 
being  ;  and  all  this  upon  no  better  evidence  than  human  sensation, 
which  (as  we  said  before)  is  often  fallible.  Surely,  then,  having 
the  infallible  declaration  of  God,  with  us,  we  may  be  bold  to  speak 
a  truth,  which  cannot  contradict  our  reason,  because  it  is  not 
and  cannot  be  the  subject  of  it.  We  must  follow  God  in  this  high 
matter  implicitly ;  and  surely  we  may  follow  him  with  safety^ 
where  we  cannot  conduct  ourselves.  All  the  objects  of  religion 
do  indeed  rise  above  the  poor  intellect  of  man  ;  and  he  can  know 
nothing  of  another  life,  of  immortality,  or  even  of  the  grand  pur- 
pose of  his  own  existence,  but  by  divine  revelation.  How  then 
by  searclwig  can  be  find  out  God  ;  or  honv  study  the  Almighty  to 
fierfection  ?  Here,  as  one  of  the  Fathers  says,  mens  dificit,  vox 
silet  ;  "  the  mind  fails,  and  the  tongue  is  dumb."  And  surely  it 
should  be  so  among  short  sighted  beings,  who  cannot  tell  hoiu 
their  own  spirits  act  upon  their  bodies,  or  in  what  mode  the  spring 
of  life  is  exerted  and  influenced  within  them. 

The  Christian  doth  not  pretend  to  explain  the  modus  existendi, 
or  manner  of  existence,  which  the  Holy  Spirit  has  in  the  divine 
nature  ;  because  no  finite  nature,  human  or  angelic,  can  form  a 
comparative  idea  of  what  is  infinite  :  And  we  properly  know  no- 
thing from  reason  but  by  comfiarison.  It  is  quite  sufficient  for  the 
believer,  that  God  hath  said  any  proposition  ;  and  he  leaves  it  (and 
it  is  both  his  wisdom  and  his  duty  to  leave  it)  to  God,  either  to  be 
reserved  as  an  inscrutable  truth,  or  to  be  opened  to  his  mind  by  a 
farther  explanation.  There  are  mysteries,  which  one  day  will  be 
mysteries  to  him  no  more  ;  and  there  are  mysteries,  which  from 
their  own  exalted  nature,  must  remain  so  for  ever.  As  he  grows 
in  gi'ace,  though  now  imprisoned  in  a  frail  and  corruptible  body, 
which  acts  like  a  clog  upon  his  spirit,  he  grows  in  the  knowledge 
of  many  truths,  which  once  he  did  not  comprehend  :  And  there  is 
just  cause  to  believe,  that,  in  his  advances/ro7?2  glory  to  glory,  he 
will  increase  ad  infinitum  in  the  conceptions  of  heavenly  things, 
and  still  be  finding  a  glorious  infinitum  before  him.  The  height 
and  depth,  the  length  and  breadth,  (as  the  Apostle  speaks,  while 
himself  is  absorbed  in  the  vastness  of  the  subject)  of  tl)c  wisdom 
and  love  of  God  around  him,  will  still  be  unexplored ;  and  that 


LORD,  OR  JEHOVAH.  17 

infinite  ocean  of  everlasting  entity  and  truth  must  remain,  to  all 
ranks  and  orders  of  being,  both  unbounded  and  unfathomable  for 
ever. 

What  then  hath  man  to  do,  but  to  act  like  the  Angels,  who 
ivonder  and  adore  ?  And  if  man  knew  what  Angels  know,  and  was 
but  as  unclouded  with  sin  as  they  ;  he  would  find  it  his  supreme 
delight,  to  hold  company  and  communion  with  them  in  this  bless- 
ed employment. 

Over  and  above  all  other  arguments,  the  real  believer  in  Jesus 
hath  a  testimony,  that  the  Holy  Spirit  is  Jehovah,  which  lies  out  of 
the  view  of  the  world,  because  it  is  within  him.  Behold,  says 
Christ,  the  kingdoflt  of  God  is  within  you.  A  throne  is  erected  in 
every  believing  heart,  from  which  the  Spirit  of  God  directs  his 
rule,  bringing  every  thought  'into  captivity,  and  into  sweet  sub- 
jection to  Christ.  The  promise  of  the  Father*  is  accomplished 
in  the  Christian  when  the  Spirit  is  fwured  out  upon  him,  like  oil 
to  enliven,  or  like  water  to  purify,  his  new-born  soul.  He  sees 
clearly,  that  none  but  Jeho-vah  could  vouchsafe  the  Holy  Spirit ; 
and  he  views  as  plainly,  that  this  Holy  Spirit  must  be  Jeho-vah,  to 
perform  the  wonderful  works,  which  are  ascribed  to  him  in  na- 
ture  and  grace,  and  a  portion  of  which  he  feels  to  be  wrought  in 
him  by  his  power.  He  reads  his  Bible  and  sees,  that  the  ever- 
lasting  covenant  can  only  be  performed  by  those  divine  persons 
who  made  it,  and  that  the  full  completion  of  it,  being  reserved  for 
the  Spirit,  could  only  be  effectuated  by  Him,  as  He  is  Jehovah. 
Believing  in  Him,  therefore,  as  Jehovah,  he  cannot  but  consider 
him  fully  able  to  accomplish  all  that  is  said  of  him  in  the  Scrip- 
tures, and  all  that  is  necessary  for  his  people  to  life  eternal.  And 
this  was  the  next  part  of  the  subject  to  be  considered. 

Man  is  represented  by  the  Scriptures,  in  a  state  of  spiritual  deatbj 
through  the  fall.  This  was  the  penalty  of  his  transgression — In. 
that  day,  thou  shalt  si-.rely  die.  Gen.  ii.  17.  Now  Adam  lived, 
as  to  his  body,  many  hundred  years  after  his  sin ;  and  therefore 
the  denunciation  must  be  understood,  in  order  to  justify  divine 
truth,  to  imply  that  death  of  the  soul  that  immediately  befel  him, 
which  consists  in  its  separation  from  the  life  of  God,  and  removal 
from  the  fruition  of  holiness,  happiness,  and  Heaven,  All  men 
experience  the  absence  of  this  good  ;  but  all  men  are  not  sensi- 
ble of  its  worth :  Their  spirits  being  dead  to  God,  and  to  the 
things  of  God.  And  the  people  of  God  themselves  are  by  nature 
as  dead  in  this  respect,  as  other  men.  This  is  fully  expressed  in 
'Joelii.'PS.    Acts  U.  30, 

VOL.    II.  C 


'  16  LORD,  OR  JEHOVAH. 

the  xxxviith  chapter  of  Ezekiel,  under  the  vision  of  the  dry  bones. 
These  bones  belonged  to  the  house  of  Israel,  or  the  people  of 
God :  And  these  the  Sfiirit  of  God  renewed  to  life.  They  were 
dead  in  trespasses  and  sins,  till  the  Spirit  of  life  brought  life  into 
their  souls,  and  enabled  them  to  live  by  the  faith  of  the  Son  of  God. 
This  is  as  full  a  communication  of  life,  as  the  creating  of  any 
thing  which  did  not  exist  before  ;  and  therefore  believers  are  said 
to  be  born  of  the  Spirit  (John  iii.)  whose  life  they  had  not  before 
their  new  birth.  They  are  also  called  7iew  creatures  or  a  new 
creation,  in- the  very  same  sense  ;  because  they  had  no  existence 
in  heavenly  things,  till  the  Holy  Spirit  afforded  it  by  his  power. 
This  is  the  obvious  meaning  likewise  of  theVord  regeneration, 
and  of  all  those  terms  which  denote  the  bestowment  of  a  new 
life,  the  translation  from  darkness,  and  the  admission  to  God. 
Hence  it  is  that  the  redeemed,  being  born  of  the  Spirit,  are  said 
to  be  born  of  God,  and  are  called  the  Sons,  the  Children,  and  the 
Heirs  of  God.  They  claim  not  Heaven  as  an  uncovenanted  mer- 
cy, which  too — too  many  unwarrantably  do ;  but  as  a  matter  of 
inheritance,  ^ro»Jwfrf  and  therefore  due  from  the  i^a?Afr,  purchas- 
ed by  the  S'j?i,  and  afforded  by  the  power  of  the  Hohj  Ghost, 

Now,  as  none  but  God  can  impart  life,  and  especially  the  im- 
roortal  life  of  grace  ;  the  Holy  Spirit,  being  "  the  Lord  and  Giver 
of  Life,"  and  the  great  Agent  to  maintain  it  in  the  hearts  of  his  peo- 
ple must  necessarily  be  God  over  all,  blessed  for  e\£r.  The  Spirit 
himself  is  life,  and  communicates  life  to  whom  he  'will.  1  Cor, 
2tii.  2.  John  iii.  8. 

As  the  Divine  Spirit  gives  life,  so  he  supports  it  when  given^ 
by  his  almighty  pov,  er :  and  none  but  almighty  power  could  sup- 
port the  life  of  grace,  against  the  united  force  of  the  spirits  of 
darkness,  the  temptations  of  the  world,  and  the  treachery  of  an 
evil  heart  of  unbelief,  always  inclining  to  departure  from  the  liv- 
ing God.  The  Spirit  of  God  visibly  cast  out  Devils,  to  testify 
the  divine  mission  of  Christ ;  and  he  hath  spiritually  cast  them 
out  in  all  ages,  and  will  cast  them  out  to  the  end  of  the  world, 
to  render  that  mission  effectual  for  the  salvation  of  his  people. 

He  teaches  the  redeemed,  also,  whatever  is  necessary  for  them 
to  know.  Could  any  but  an  omnipresent  agent  thus  instruct 
through  every  7no7nent,  and  in  every  age,  all  tlie  individual  mem- 
bers of  Christ's  scattered  Church,  correcting  their  thoughts,  in- 
forming their  judgments,  sanctifying  their  wills  and  affections,  and 
thereby  preparing  them  for  life  eternal  ?  And  if  this  agent  be  em* 


LORD,  OR  JEHOVAH.  19 

nifiresent,  doth  it  not  conclusively  follow,  that  he  is  the  infinite 
God? 

In  a  word  ;  if  this  Holy  Sfiirit  create  anew  in  Christ  Jesus;  if 
he  cause  to  be  quickened  from  death  into  life ;  if  he  translate 
fi-om  darkness  to  light,  and  from  the  power  of  Satan  unto  God ; 
if  he  be  always  present  to  help  his  people's  infirmities,  to  mortify 
their  sins,  to  sanctify  their  persons,  to  renew  their  minds,  to  teach 
their  understandings,  to  give  them  access  to  the  Father,  to  be  in 
them  all  and  to  dwell  in  all  for  ever  ;  is  it  possible  for  common 
sense  itself  to  suppose,  that  He  can  be  less  than  true  and  very 
God,  the  ail-wise,  the  all-gracious,  and  omnipotent  Jehovah  ?  It 
-seems  less  absurd  to  affirm,  that  a  gnat  or  a  fly  can  create  a  world, 
and  preserve  the  series  of  being  upon  it,  in  its  perfect,  yet  com- 
plicated arrangement ;  than  to  assert,  that  any  existence  could 
accomplish  all  the  wonderful  works  above  mentioned,  but  the  au- 
thor and  preserver  of  all  existence  himself?  Yet  paradoxical  as 
the  expression  seems,  this  sort  of  credulity  does  that  person  enter- 
tain, who,  admitting  the  Bible  to  be  a  divine  revelation,  has  infi- 
delity enough  to  deny  the  proper  divinity  of  the  Holy  Ghost. 

To  thee,  O  believer  in  Jesus,  this  article  of  the  S/iirit's  Deity 
is  a  maxim  of  indisputable  moment — an  axiom  of  indubitable 
truth.  Thou  wilt  not  deny  his  word,  which  asserts  it :  thou  canst 
not  resist  his  ivitness  in  thyself.,  which  confirms  it  to  a  demon- 
stration. Others  may  deny,  what  they  do  not  experience  or  feel ; 
but  thou  knowest  Him  that  is  true^  because  thou  art  in  him  ;  and 
he,  with  all  his  evidences  of  comfort,  love,  and  joy,  divelleth  in. 
thee.  He  first  brought  thee  spiritual  life  from  the  death  of  sin :  he 
reconciled  thee  to  God,  when  thou  wast  an  enemy  by  wicked  works  ? 
he  giveth  thee  a  thousand  tokens  of  his  presence  and  support ; 
he  leadeth  thy  thoughts  and  thy  heart  direct  to  God  and  Heaven  : 
preserves  thee  (always  ready  in  thyself  to  stray)  from  numberless 
snares  in  thy  daily  walk,  and  at  lengtii  will  give  thee  an  abundant 
entrance  into  his  everlasting  kingdom.  Thou  constantly  feelest 
thyself  to  be  a  poor,  dependent  creature  ;  able  to  think  nothing, 
10  will  nothing,  and  to  do  nothing  good  of  thy  own  power :  and  it 
it  is  thy  privilege  and  thy  joy  to  find  this  gracious  spirit,  working 
in  thee  both  to  will  and  do  of  his  good  pleasure.  Thou  art  never 
happy  but  in  this  perception.  Thou  at  never  holy  but  in  this  en- 
joyment. Thou  art  never  safe  but  in  this  protection.  What 
cares  the  Devil  for  all  the  resolutions  and  strength  of  man,  even 
if  man  could  exert  them,  without  grace  divine  ?  He  broke  down 
ti^e  patience  of  the  most  patient  Job;  and  made  hin^  curse  the  day 


20  LORD,  OR  JEHOVAH. 

in  which  he  \vas  born,  when  God  permitted  him  to  exercise  his 
power  for  a  trial.  And  he  would  bring  to  nothing  the  highest  at- 
tainments of  thy  soul,  did  the  spii-it  of  truth  depart  from  thee  for 
a  moment.  If  any  man  bade  fair  to  stand  alone,  surely  it  must 
have  been  the  man  after  God's  own  heart ;  but  he  fell,  as  every 
body  knows,  and  fell  foully  and  horribly  too.  If  any  man  could 
hope  to  recover  himself  from  a  fall ;  who  might  expect  to  do  it 
sooner  than  he,  who  had  vanquished  repeated  foes,  and  trampled 
•upon  tlie  boasted  strength  of  a  giant  .^  Yet  this  man,  a  Prince  and 
a  Piophet  too, wise  and  powerful,  lay  for  a  long  time  in  his  trans- 
gression, and  at  last  cried  out,  like  an  helpless  infant,  for  the  re- 
storation and  support  of  God's /r^'f'S/HnV.  Ps.  li.  12.  He  found 
the  powers  of  darkness  and  sin  too  mighty  for  his  feeble  efibrls  t3 
resist,  and  too  subtle  for  his  dull  understanding  to  oppose.  The 
wisdom  of  Gods's  Spirit  alone  could  repel  the  sophistry  of  hell ; 
and  the  energy  of  the  Almighty  bring  him  back  from  the  captivi- 
ty of  Satan. 

Art  thou  not  sensible  of  this  gracious  operation,  dear  Christian, 
from  time  to  time  within  thy  soul  1  Dost  thou  never  feel  a  power 
■\vhich  is  not  thine  own  ?  Never  taste  a  joy,  which  animal  sense 
cannot  induce  ?  Never  rise  to  views,  which  nature  cannot  shew 
thee?  Never  have  a  communion  with  Heaven  and  the  unuttera- 
ble glories  of  the  world  above,  which  earth  could  not  inspire  ? 

Examine  thy  secret  chamber,  and  the  secret  of  thy  heart ;  and  say, 
"  have  I  not  tasted  that  the  Lord  is  gracious  indeed?  Did  I  not 
feel  his  divine  power  at  such  and  such  times,  far  superior  to  any 
thing  of  my  own  ?  Was  not  my  heart  drawn  out,  in  the  sweetest 
communion  of  love,  with  God  my  portion,  my  father,  and  my 
friend?" — The  records  of  Heaven  preserve  the  facts:  They  arc 
gone  up,  like  Cornelius's  deed?  of  grace,  for  a  7nemorial  before 
God.  If  a  drop  of  water,  given  to  another  for  thy  master's  sake, 
shall  not  be  lost  or  poured  out  upon  the  ground  ;  surely,  the  living 
streams  of  his  love,  which  have  ilowed  into  thy  soul,  shall  one 
day  be  recounted  with  joy,  and'  all  rise  up  again  in  the  circuits  of 
Heaven. 

Remember,  believer,  for  thy  comfort  likew'ise,  that  thy  gra- 
cious guide  and  supporter  is  the  self-existent  Jehovah,  who  fail- 
cth  not,  neither  is  weary,  whose  gifts  and  callings  are  without 
repentance,  and  whose  love  is  everlasting  as  his  nature.  This 
Holy  Spirit  did  not  bring  thee  into  the  way  of  salvation  for  any 
other  purpose,  but  to  lead  thee  to  the  end  of  it :  and  every  teslimo- 
Dyof  his  grace  in  thy  soul  isaS  sure  an  earnest  for  glory,  as  though 


LORD,  OR  JEHOVAH.  2! 

thou  wert  already  in  it.  li''e  know  that  we  have  fia^.sed  from  death 
unto  life  (says  the  Apostle  ;)  because  we  have  his  spirit  dwelling 
in  us,  working  all  the  motions  of  prayer,  love,  hope,  joy,  right- 
eousness and  praise,  which  are  his  genuine  fruits  and  the  evidences 
of  his  presence.  So  surely  therefore,  as  thou  hast  the  pledge, 
thou  wilt,  in  due  time,  possess  the  everlasting  inheritance.  The 
world  cannot  prevent  thee,  the  Devil  cannot  destroy  thee,  thy  o\^ 
sinful  flesh  shall  not  prevail  against  thee  ;  for  the  arm,  counsel,  and 
love,  which  are  engaged  in  thy  behalf,  belong  altogether  to  the 
Spirit  Jehovah. 

"  But  may  not  libertine  professors  abuse  this  truth  I"  Indeed 
they  may:  and  so  do  libertines  abuse  all  otlier  truths  and  bles- 
sings. Itisthought  bad  logic  ill  the  schools  to  reason  from  the 
perversion  of  a  thing  against  its  worth  :  and  it  is  more  dangerous- 
ly erroneous  in  the  school  of  Christ.  There  is  not  a  single  doc- 
trine of  grace,  but  which  the  folly  of  man,  acted  upon  by  the  sub- 
tlety of  the  Devil,  may  wrest,  and  wrest  to  destruction ;  but 
grace  is  gracious  still,  and  will  lead  the  children  of  God  to  his 
glory.  Dogs  will  eat  the  children's  bread ;  but  it  is  not  the  less 
bread,  and  good  bread  too,  though  dogs  devour  it.  This  grunni- 
tus  fiorcorum  {?iS  Luther  termed  it,)  this  "  grunting  of  hogs" 
is  very  different  from  the  gentle  bleating  of  Christ's  sheep.  We 
have,  therefore,  one  short  answer  to  give  to  all  questions  of  this 
kind;  that  those  persons,  who,  under  pretence  of  gospel-liberty, 
run  into  any  licentiousness  of  heart  and  life,  and  plead  the  privi- 
leges of  grace  lor  purposes  which  are  not  gracious,  are  neither 
more  nor  less  than  the  servants  of  corruption^  and  bond-slaves  of 
the  Devil,  and  aliens  from  the  commonwealth  of  Israel.  To  which 
it  may  be  added,  that  if  they  live  and  die  in  this  horrible  state  of 
mind;  it  will  be  more  tolerable  for  Sodom  and  Gomorrah  in  the 
day  of  judgment  than  for  them. The  gospel  of  the  blessed  Re- 
deemer, and  the  grace  of  the  Holy  Spirit,  are  so  far  from  indul- 
ging sin,  thatthey  indispensably  inculcate  upon  believers  to  deny 
■U7iffodliness  and  worldly  lusts,  and  to  live  soberly,  righteously,  and 
godly,  in  this  present  evil  world.  All  God's  ways  are  holy  ;  and 
so  must  they  be,  who  call  themselves  his  children,  or  they  are  not 
his  children. 

If  the  Christian  were  asked,  which  were  his  happiest  moments  ; 
he  would  answer,  those  which  were  spent  in  the  closest  walk  with 
Christ,  and  in  the  nearest  communion  with  God.  The  enjoyment 
of  the  life  of  grace  is  founded  in  the  death  and  destruction  of  all 
■^in :  and  the  believer  is  only  unhappy,  when  corriiption.s  within, 


U2  LORD,  OR  JEHOVAH. 

aided  by  corruptions  without,  draw  him  off  from  an  entire  depen- 
dence upon  his  Lord.  He  would  be  perfect,  if  he  could  ;  because 
in  perfect  holiness,  he  would  obtain  perfect  happiness  and  a  com- 
plete possession  of  all  good;  and  he  longs  for  Heaven  itself,  both 
for  the  full  enjoyment  of  God's  presence,  and  for  the  absolute  per- 
fection of  holiness,  which  he  cannot  attain  till  he  arrives  in  it.  On 
the  other  hand,  every  true  believer  can  witness,  that  departing  from 
God,  is  departing  from  peace.  A  serious  Christian  once  asked  a 
great  backslider,  whether  he  really  had  found  more  satisfaction  in 
the  indulgence  of  his  lusts,  and  the  full  swing  of  carnal  pleasure, 
than  he  before  had  done  in  the  profession  of  the  gospel  and  in  the 
hours  he  had  formerly  spent  for  God.  He  honestly  answered ; 
heliadnot;  and  that,  so  far  from  being  happy,  he  was  not  even 
iintormentedjbut  when  in  a  state  of  the  most  intoxicated  dissipa- 
tion. It  pleased  God  to  restore  him  again ;  but  not  without  such 
bitterness  of  soul,  as  all  the  mad  and  foolish  pleasures  he  had  pur- 
sued, were  but  a  poor  compensation  to  him.  They,  who  leave 
the  fountain  of  living  waters.,  hevj  out  unto  themselves  broken 
cisterns,  that  can  hold  no  water,  or  water  only  that  can  destroy 
them. 

Turn  then,  beloved  Christian,  to  thine  only  rest.  Turn  to  Jeho- 
vah the  Father,  who  hath  loved  thee  forever  :  turn  to  Jehovah  the 
Redeemer,  who  hath  saved  thy  life  from  destruction:  turn  to  Je- 
hovah the  Spirit,  who  crowneth  t!iec  with  loving  kindness  and  ten- 
der mercies.  Soon  shalt  thou  behold  him  face  to  face,  and  turn  from 
him  to  the  \vorld,  or  to  sin,  or  to  self,  no  more.  Soon  shalt  thou 
enjoy  whatever  can  be  possessed  of  this  great  One  Jehovah,  and 
be  wrapt  up  in  the  fulness  of  his  joy  through  a  blessed  eternity. 
O  for  transporting  views  of  this  ineffable  glory !  O  how  poor, 
how  vain,  iiow  perishing,  do  the  world  and  all  other  things 
appear,  held  up  before  this  unutterable  brightness  of  the  Majes- 
ty on  high  !  what  is  life,  what  is  death,  what  are  crowns  and  king- 
doms below,  what  is  all  that  can  be  named,  in  comparison  with 
the  unsearchable  riches  of  Christ,  the  communion  of  the  Holy 
Ghost,  and  the  unalienable  possession  of  both  in  Heaven  ! — We 
should  scarce  endure  to  live  in  this  wretched  world,  if  we  had 
much  foretaste  of  this  bliss,  or  if  God,  till  his  purposes  are  fulfil- 
led in  us  below,  did  not  permit  the  veil  of  flesh  to  hide  the  fulness 
'rfhis  love  and  briehtness  from  our  minds. 


ALEHIM,  OR  GOD, 


ALEHIM,  OR  GOD. 

IN  the  former  volume,  the  import  of  this  significant  title 
"W&s  considered ;  and  it  was  shewn,  that  this  name,  applied  to  the 
Godhead,  was  manifestly  meant  to  convey  an  idea  of  what  we 
call  the  fiereons,*  the  Greeks  htjpostases,  and  the  ancient  Jews 

*  We  follow  the  Latins  in  using'  the  word  person  for  hypostasis,  and  the 
word  essence  for  Ovcriot,  being  or  existence.  Seneca  says  in  his  58th  Epis- 
tle, that  this  translation  of  Ovticc  was  first  adopted  by  Cicero,  and  that  he 
understood  by  it  the  universal  nature  and  cause  of  all  things.  In  this  epistle 
he  complains  heavily  of  the  Latin  tongue  for  its  incapacity  to  translate  the 
sense  of  Greek  terms,  Avithout  a  periphrasis.  The  Latin  fathers  seem  to 
have  followed  Cicero  for  the  same  reason — the  want  of  Ijetter  terms.  In- 
deed we  are  told  by  Gregory  Nazienzen,  that  because  the  Latins  could  not 
otherwise  make  a  proper  distinction  between  the  essence  and  the  hypostasis^ 
through  the  poverty  of  their  languag-e,  they  used  the  word  person  for  the 
latter,  lest  it  should  be  thought,  that  they  held  three  essences.  He  well  ob- 
serves that  "  the  purity  of  our  faith  dotli  not  stand  upon  names,  but  upon 
things."  We  use  the  nmnes,  not  for  their  accuracy  of  expression  (for  no 
words  of  man  can  express  God,  or  thoughts  of  man  search  him  out,)  but 
to  prevent  confusion,  or  concealment  of  tlie  truth.  See  Introd.  to  vol.  i.  p. 
13  JVofe.  Aug.  de  Trin.  1.  v.  Greg.  Naz.  Orat.  i.  de  Pace,  apud  Gasp.  Lau- 
rent. Cath.  Cons.  Vet.  p.  44.  Muret.  JVof.  in  Sen.  epist. 

In  addition  to  the  substance  of  this  note,  it  may  be  here  observed,  that 
some  have  objected  to  the  use  of  any  of  these  terms,  because  they  are  not 
found  in  the  scriptures.  If  this  proceeded  from  a  real  regard  to  what  the 
scriptures  revealed,  it  would  deserve  the  more  attention  ;  but  wlien  the  ob- 
jection is  raised  merely  for  cavillation,  as,  without  breach  of  charity  it  may 
be  affirmed  hath  often  been  the  case,  it  is  sufiicient  to  say,  that  if  men  will 
abide  only  by  the  terms  of  scripture,  it  will  be  absolutely  necessarv  for  them 
to  use  the  scripture  only  in  the  two  languages  of  Hebrew  and  Greek,  in 
which  they  are  written.  For  if  there  be  any  force  in  such  an  ai-gument,  it 
iies  against  every  translation  in  the  world,  because  these  alter  the  terms  a/id 
sometimes  impose  a  sense  upon  them,  v/hich  not  only  is  contraiy  to  the 
sense  which  other  men  may  affix,  but  in  some  instances  wide  enough  from 
the  original.  In  such  a  case,  there  would  be  no  allowable  divinitv  but 
what  might  appear  in  Greek  and  Hebrew,  to  the  great  edification  (no  doubt) 
«f  the  common  people,  who  happen  to  have  souls  as  well  as  Rabbies  and 
philosophers,  and  who  in  general  are  at  least  as  desirous  of  their  salvation. 
The  truth  is,  the  terms,  used  in  this  and  otlier  cases,  would  not  offend ;  if 
the  things,  which  the  terms  signify,  were  not  disagreeable  to  the  pride  suid 
conceit  of  man.  We  knov,^,  as  well  as  these  objectors,  that  the  words  Trin- 
ity,  Incarjiation,  Person,  Essence,  and  such  like,  are  not  to  be  found  in  the 
Bible  ;  but  we  also  know,  that  the  truths,  which  these  words  relate  to  are 
not  only  to  be  found  tiiere,  but  are  the  very  sum  and  substance  of  it.  If 
these  terms  convey  the  notion  of  these  truths,  they  answer  the  use  of  all 
terms,  which  is  to  communicate  the  knowledge  of  things.  And  as  to  the 
'.  rms  themselves,  they  were  iii'st  employed  in  opposition  to  various  Heretics 
by  the  Fathers  of  the  Church,  for  a  cleai'er  or  more  full  expression  of  tlieir 
doctrines,  and  have  been  very  properly  retained  to  tliis  dav.  j\Tosheim  in 
his  Ecclesiastical  History,  and  some  othere,*  aflect  to  cen'sui'C  Theohhilus 
Antiocfienus  for  his  first  using  the  word  tftxi  or  Triiiity,  He  beg-in  at 
the  wrong  end ;  for  he  should  first  have  proved,  that  the  doctrine  itscil  had 
1)0  foundation.  » 

*  See  Dr.  King's  Rites  and  dremoju'et  of  the  Greek  Church'm  Russia,  p.  7. 


24  ALEIIIIM,  OR  GOD. 

Sc/ihiroth,  in  ihc  divine  essence.  Tliesc  denominations  are  given, 
not  because  they  can  express  the  mode  of  existence  in  God,  for 
that  is  both  inexpressible  and  inconceivable ;  but  because  they 
declare,  according  to  the  sense  of  the  scripture,  that  there  ar& 
7Tiore  subsistences  than  one  in  Jehovah,  which  notwithstanding 
are  but  one  Jehovah.  We  arc  bold  to  say,  that  there  is,  and  can 
bono  contradiction  in  this  assertion  ;  because  it  is  a  proposition, 
delivered  to  us  by  God  himself;  and  that,  if  this  doctrine  be  not 
true,  the  rest  of  the  Bible  will  be  equally  false,  which  has  no  oth- 
er sanction  to  command  our  submission,  than  that  of  its  being  a 
divine  revelation.     We  do  not  presume  to  reason  upon  God's  ^5- 

Othcrs  have  attempted  to  confound  the  terms  pei-smiaml  essence,  when  they 
<:ould  not  justly  throw  them  aside,  and  liave  endeavoured  to  make  the  Clu'is- 
lian  assert,  tliat  there  are  three  essences,  and  consequently  three  Gods ;  oi-, 
that  the  names  of  the  persons  were  but  mere  names,  and  consequently  tliat 
there  is  but  one  person  in  the  Godhead.  Tliese  are  answered  by  saying, 
that  person  and  essence  are  neither  synonjniious  nor  convertible.  For  though 
each  person  be  of  the  essence;  yet  the  three  persons  together  do  constitute 
THE  essence  ;  and  though  the  whole  essence  is  inseparably  connected  with 
cacli  of  the  persons,  both  in  willuig  and  working  at/ exrrrt  ,•  yet  it  caimot 
be  said  with  any  propriety,  that  the  Father  is  the  -ahole  essence,  or  the  Son, 
or  tlie  Holy  Ghost,  notwithstanding  they  are  distinctly  and  by  themselves 
essentiaUi;  divine.  Thus  it  will  appear,  that  though  essence  txnd person  differ 
as  to  the  full  extent  of  the  terms,  yet  they  perfectly  agree,  when  they  ap- 
ply to  the  reaUty  of  the  Deity.*  Eacli  person  by  himself  is  God,  but  not 
tfie  Godhead  ;  and  the  Godhead  is  in  each  person,  but  is  not  each  person. 
From  this  i-elative  distinction  it  follows,  that  the  Son  and  Spirit,  being  per- 
sons in  Jehovah,  and  inseparable  from  tlie  essence,  are  both  personally  :uid 
essentialhj  Jehov;ih,  and  consequently,  either  in  union  or  distinction,  are  the 
object  ot"  worship.  In  fact,  as  true  believers,  we  do  not  and  cannot  worship 
any  one  of  the  divine  persons  separate  or  alone,  however  we  may  mention 
each  b}'  themselves ;  for  if  v.e  invocate  the  Son,  we  invocate  the  divine  es- 
■lence,  which  is  inseparable  from  the  Son,  and  consequently  invocate  the 
Father  and  the  Ifohi  Ghost.  The  same  may  be  observed,  if  we  address  the 
ether  persons.  By  this  we  may  understand  what  our  Lord  implies,  v.hen  he 
says.  He  that  hath  seen  me,  [meaning  spiritually]  hath  seen  tlie  Fatlie.r :  land 
■ny  Father  are  o^v.,  6cc.  so  the  Apostle,  He  that  hath  the  Son,  haih  the  Father 
also. If  this  doctrine  of  three  persons  in  one  essence;  or  of  the  one  es- 
sence existing  indivisibly,  though  distinctly,  in  the  three  persons,  were 
rightly  stated,  there  would  seem  but  little  room  for  the  dispute.*,  respect- 
ing the  proper  object  of  worship,  and  the  inferiority  or  snhordinaliov  of  the 
divine  persons.  This  supposed  inferiority,  applied  to  Godhead,  is  aji  ab.sur- 
Uity  in  termino.  It  originated  from  the  doctrines  of  the  generation  and  pro- 
cession,  which,  relating  entirely  to  the  ?j>odiis  existendi,  the  scripture  has  not 
endeavoured  to  explain,  because  man  could  not  possibly  conceive  that  wot/f'. 
nor  is  it  necessary  for  him  ;  and  theretbi-e  all  disputation  upon  these  points 
is  impertinent,  and  proceeds  from  the  affectation  of  being  iiisi-:  above -zvho: 
is  ivritten. 

*  We  would  use  the  word  person  in  the  sense  of  the  Aug.sh\irgh  Confes- 
sion, which  says,  JVo?n!?i<?  persons  ntunt}tr  ea  significatione,  qud  vsi  sunt  r. 
/luc  causa  Scriptores  ecclesiastici,  lit  signifcet  non  p:irtem  ant  qualitatem  in 
alio,  scd  quod  proprie  subsistit.  Syntag.  (Jonf.  Fid.  P.  ii.  8.  However,  it 
woidd  not  be  worth  while  to  nttarrel  about  the  frm.  whilr-  *h'-  .-»7  »■•  -  --'i- 
anJ  s'ifclv  nnOerst'^od 


ALEHIM,  or  god,  25 

Since;  because  it  is  impossible  that  such  ao  essence  should  be 
the  subject  of  our  reason  ;  and  especially  too  since  we  know,  that 
our  reason  cannot  determine  upon  the  mode  of  its  own  existence, 
nor  specify  the  constitution  of  any  one  property,  whether  tangi- 
ble or  intelligible,  about  us.  Reason  would  be  unreasonable,  if 
it  pretended  to  define  what  it  cannot  reach  ;  or  rather  becomes  ig- 
norance and  folly,  in  attempting  assumptions  without  data,  and 
arguing,  from  what  is  unknown,  to  any  positive  or  determinate 
propositions.  It  is  impossible  tliat  God,  as  to  the  mode  of  his 
existence,  should  be  comprehended  by  the  idea  of  any  of  his 
creatures,  and  certainly  not  by  so  low  and  imperfect  a  creature  as 
man  ;  because,  in  that  case,  He  must  first  cease  to  be  iiifinite  and 
eternal ;  which  attributes  are  themselves  not  to  be  conceived  by 
the  utmost  extent  of  human  thought  and  imagination.  We  can 
say,  what  God  is  not  from  our  reason,  rather  tlian  what  He  is* 
In  order  to  ccmprehend  God,  creatures  must  be  no  longer  crea- 
tures ;  or  \y,\i\\  reverence  be  it  spoken)  God  would  be  no  rnore 
that  height  and  depth,  that  length  and  breadth,  which  are  eter- 
nally exploring,  but  never  explored.  To  know  God  in  this  view, 
would  be  to  possess  ideas  commensurate  with  his  own  ;  which  is 
a  presumption,  perhaps,  attempted  by  no  man  in  profession,  how- 
ever in  practice  it  is  absurdly  and  ignorantly  attempted  every  day. 
Of  all  philosophers,  they  are  the  most  inconsistent  with  them- 
selves, who,  asserting  that  "  nothing  is  in  the  intellect  but  what 
was  before  in  the  sense,*'  preposterously  fix  any  notion  of  a  Be- 
ing, whom  no  sense  can  possibly  perceive,  and  whom  no  intellect 
but  his  own  can  ever  explain.  Nay,  did  God  condescend  to  ex- 
plain the  extent  of  his  nature,  with  all  its  wonders  ;  the  faculties 
of  his  creatures  must  be  equal  to  his  own  attributes,  before  they 
could  fully  conceive  that  extent  and  those  wonders  ;  and  this 
equality  is  impossible,  on  the  first  view.  Reason  thus  can  help 
us  to  discern  our  own  ignorance  ;  but  cannot  lift  us  up  to  attain- 
ments, which  creatures,  as  creatures,  can  neircr  possess.  Our 
ideas,  aided  with  our  senses,  can  conceive  something  of  the  weight 
of  a  mountain,  by  the  Weight  of  a  pound  ;  but  sense  and  idea  fall 
together  in  forming  an  adequate  notion  of  the  weight  of  the  uni- 
verse of  things,  because  its  extent  is  beyond  their  perception. 
Yet  this  universe  is  material  and  tangible  ;  and  its  quantity  is  sub- 

*  Thus  it  may  be  safely  asserted,  that  God  is  not  a  liar  ;  and  that  he  is 
without  sin,  and  cannot  sin  ;  by  which,  (as  Augxistine  hath  observed)  there 
is  no  derogation  of  his  omnipotence,  because  sm  and  error  proceed  from 
infirmity  ;  and  therefore  if  God  could  sin,  he  would  c.;a?e  t©  b(»  omnipotent. 

VOL,  rr.  D 


26  ALEHIM,  OR  GOD. 

ject  to  our  senses  as  far  as  they  can  go.  But  wc  presently  sink 
beneath  the  weighi  of  this  extent  of  substance,  and  feel  ourselves 
with  regard  to  matter  about  us,  but  almost  imperceptible  atoms, 
lost  in  astonishment  among  innumerable  worlds. 

Matter,  however,  neither  is  nor  can  be  infinite,  nor  eternal,  nor 
omnipotent ;  and  is  far  beneath  those  intelligible  forms,  of  which 
■we  can  faintly  conceive  the  existence,  such  as  Angels  and  supe- 
rior Spirits,  of  whose  vastness  or  multitude  we  have  some  notion, 
though  certainly  not  a  notion  commensurate  with  what  they  are.  If 
this  be  true,  and  we  have  almost  a  sensible  demonstration  that  it 
is  true,  how  must  we  sink  below  the  £ns  Entiu7n.^  the  Being 
which  includes  all  this  Being  within  himself,  to  whom  the  uni- 
verse is  but  a  span,  and  the  nations  of  the  earth  as  emptiness  and 
nothing  ?  If  the  mere  works  transcend  our  investigation  beyond 
every  comparison  or  idea  ;  how  must  ihenature  of  the  Great  Ar- 
chitect himself  ascend  above  our  thoughts,  and  cause  us  to  shrink 
within  ourselves  as  littleness  and  vanity  ?  "  What  is  man  (says  the 
"  admirable  M.  Paschal)  considered  in  nature  ? — A  nothing  in  re- 
^'  gard  to  infinity,  and  every  thing  in  regard  to  nothing  ;  a  me- 
"  dium  between  nothing  and  every  thing.  He  is  alike  removed 
"  from  the  two  extremes  ;  and  his  being  is  no  less  distant  from 
*■'  the  nothing,  from  which  he  was  taken,  than  from  the  infinity  in 
^*  which  he  is  lost.  His  understanding  holds  the  same  rank  in 
"  the  order  of  intelligible  beings,  as  his  body  in  the  extent  of  na- 
"  ture  ;  and  all  that  it  can  do,  is  to  perceive  some  appearances  in 
'*  the  middle  of  things,  in  an  eternal  despair  of  knowing  either  the 
"  beginning  or  the  end.  Who  can  follow  these  amazing  progres- 
"  sions  ? — The  Author  of  these  wonders  comprehends  them ; 
«  which  onhj  He  can  do."* 

From  hence  it  plainly  appears,  that  the  powers  of  reason  can 
have  no  exercise  in  a  point  of  this  sublime  and  superior  kind ; 
but,  like  the  powers  of  sense  amidst  the  universality  of  matter, 
raust  stand  still  and  own,  that  God's  infinitude  is  absolutely  be- 
yond them. 

"  Has  reason  then  no  employment  in  this  research,  no  office  in 
religion  ?  Arc  we  to  give  up  all  understanding  and  knowledge 
concerning  the  Deity,  and  no  longer  see  with  our  eyes,  or  hear 
with  our  ears,  or  reflect  with  our  miuds  ?"  We  have  found,  that 
it  is  as  reasonable  for  reason  to  confess  her  own  weakness  here, 
even  were  \t  perfect  reason,  which  our  reason  is  not ;  as  it  would 

*  RoHin's  Jiflks  Lettres.  Vol.  l\.  B.  5. 


ALEHIM,  OR  GOD  27 

be  for  a  man  to  own  his  want  of  strength  to  remove  a  mountaio 
or  a  world.     This,  then,  is  the  first  exercise  of  true  reason,  to 
know  that  there  are  boundaries  to  her  powers,  and  to  find  ivhere 
those  boundaries  are.     We  call  it  wisdom  to  discover  this  in  all 
other  things  ;  and  why  it  should  not  be  so  here  in  the  great  cause 
of  those  things,  it  seems  very  difficult  to  explain.     God's  intellect 
alone,  from  the  necessity  of  his  nature,  is  unbounded.    He  is  all 
centre  as  to  himself,  and  all  circumference  to  every  other  being. 
Our  knowledge  is  a  very  minute  circle  within  himself,  which   ho 
has  been  pleased  to  describe  around  us  ;  and  if  we  attempt  to 
look  beyond  it,  we  only  see  a  stupendous  immensity,  which  swal- 
lows up  all  our  conceptions,  and  leaves  imaginatior.  itself  to  wander 
in  a  pathless  profound,  till  it  recurs  to  the  earth  again.    In  this  con- 
finement of  our  parts,  is  it  not  reasonable  and  right  to  understand, 
that  we  are  thus  confined,  and  that  if  we  pass  beyond  our  line,  we. 
shall  lose  our  powers  like  a  machine  without  a  rest,  and  in  that  case 
become  truly  irrational  ?  If  one  wise  Heathen  could  justly  say,  that 
the  maxim  Know  thyself  descended  from  Heaven  ;  he,  who  was 
called  the  wisest  of  the  Heathens,  did  not  say  amiss,   when  he 
confessed,  that  he  knew  nothing  but  h-.s  own  ignorance.     Right 
reason  publishes  this,  because  it  is  a  truth  ;  and  right  reason  can 
only  be  employed  upon  truth  :  In  any  other  engagement,  it  would 
degenerate  into  nonsense  and  folly.     And,  if  it  be  a  truth,  that 
reason,  by  searching,  cannot  Jind  out  God  ;  is  it  not  perfectly  rea' 
sonable  for  reason  to  confess  that  inability  ?   Surely,  it  is.     What, 
then,  is  its  next  procedure  ?   Is  it  right  to  sit  still,  and  go  no  far- 
ther ;  or  because  we  cannot  fly  like  Angels,  are  we  not  to  walk  as 
men  ? — If  we  had  no  other  beginning  or  end  but  self,  and  no  other 
assistance  but  what  self  can  procure  ;  perhaps  it  might  be  right 
to  stop  here. 

But  it  doth  not  follow,  that  because  we  cannot  know  the  whole  of 
God  by  ourselves, we  are  therefore,  unable  to  know  any  thing  of  him 
by  all  of  Aer  communications.  Nor,  though  none  of  God's  creatures 
can  possibly  discover  any  notion  of  the  manner  of  his  existence  by 
their  own  intellect,  is  it  by  any  means  rational  to  say,  that  they  can- 
not be  sure,  that  such  and  such  a  manner  doth  exist,  when  it  is 
discovered  to  them  by  Him,  who  alone  is  able  to  inform  them. 
Nor  yet  is  it  absurd  to  say,  that  He  still  exists  beyond  their  com- 
prehension, though  some  idea  of  his  existence  is  brought  within 
it ;  any  more  than  it  would  be  to  affirm,  that  an  unfathomable 
ocean  still  remains,  though  a  man  or  a  thousand  men  had  received 
a  part  of  it  within  them.    God  alone  can  make  out  his  discoveries 


28  ALEHIM,  OR  GOD. 

proportionally  to  our  faculties  ;  and,  in  this  case  he  adapts  the 
faculty  to  the  discovery,  not  merely  to  indulge  the  imagination, 
but  to  communicate  the  grace  of  faith.  And,  therefore,  though 
"wc  cannot  covxjireheml  God,  as  to  his  incommunicable  nature,  we 
may  apfirehend  him  in  what  He  himself  is  pleased  to  communi- 
cate. A  ii'hole  may  be  incomnnmicable,  while  a  /lortion  may  be 
easily  taken  :  And  God,  as  to  the  injimtude  of  his  being,  and  con- 
sequently as  to  the  precise  mode  of  tlie  existence  of  that  infini- 
tude, cannot  properly  and  strictly  be  conceived  ;  but  still  his  peo- 
ple are  said  to  be,  and  iive,  fiarcahrs  of  his  divine  nature.  Our 
eye  cannot  absorb  all  the  rays  of  the  sun;  and  yet  it  may  receive 
such  un  illumination  from  those  rays,  as  may  sufiice  to  satisfy  us 
in  the  reality  of  its  existence,  as  well  as  in  the  kvid  of  it.  Tor  this 
end,  however,  the  sui^nmst  first  have  shone  ;  or  we  should  have 
i-emaincd  perfectly  ignorant  of  the  matter.  And  we  must  have 
had  senses  fitted  for  its  impressions  ;  or  Ave  could  not  have  known 
the  nature  of  those  impressions  more  than  a  plant  or  a  stone. 
Nor  should  we  have  been  less  ignorant  of  the  divine  being,  if  He, 
in  mercy,  had  not  revealed  himself  to  us,  and  prepared  us  for  that 
revelation.  His  revelation  alone  in  this  respect  removes  our  mys- 
tic darkness;  which  is  sufficiently  proved  in  the  example  of  the 
most  acute  and  learned  of  all  the  Heathen  world,*  who  formed 
such  wretched  opiriions  of  the  causa  cau.'.arum,  or  first  cause,  as 
demonstrate  how  closely  human  reason  borders  upon  stupidity  in 
heavenly  things. 

Now,  this  revelation  being  granted,  it  is  the  ofSce  of  reason  to 
follow,  not  to  run  beyond  it :  And  a  man  cannot  be  conceived  to 
act  more  rationally,  than  when,  sensible  of  his  natural  incapacity, 
he  implicitly  submits  to  the  declarations  of  Him,  who  is  all  wis- 
dom beyond  the  possibility  of  error,  all  truth  beyond  the  reach  of 
deceit,  and  all  goodness  beyond  the  attachment  of  evil.t     If  Truth 

*  Vid.  ]Macrob.  in  Somn,  Scip.  1.  i.  c.  14.  Cic.  de  nat.  I)eor,  Lactant.  de  fals. 
MqI  1.  i. 

f  A  late  noble  and  masterly  writer,  speaking  of  "  tlie  pure  and  essential 
doctrines  plainly  and  evidenliy  dehvered  m  the  gospel,"  has  observed,  that 
"  these  being  made  known  to  us  by  a  reveladon  supported  hy  proofs  that  our 
reason  ought  to  admit,  and  not  being  such  things  as  it  can  ccrtciilly  knoxa  to 
be  false,  must  be  received  by  it  as  objects  of  faith,  though  they  are  such  as  it 
could  not  have  discovered  by  any  natural  means,  and  such  as  arc  difficult  to 
be  conceived,  or  satisfactorily  explained  by  its  limited  powers. — Indeed,  not 
even  in  Heaven  itself,  not  in  thehigliesl  state  of  perfection  to  wluch  a  finite 
being  c.r.i  ever  attain,  will  all  t!ie  counsels  of  Providence,  all  height  and  the 
depth  of  the  infinite  wisdom  of  God,  be  ever  disclosed  or  understood.  Fidth 
even  then  will  be  necessary  ;  and  there  will  be  mysteries  which  cannot  be 
penetrated  by  the  most  exalted  Archangel,  and  truths  which  cannot  be 
known  by  him  otherwise  than  from  revelation,  or  beheved  upon  any  othtt 


ALEHIM,  OR  GOD,  29 

.tself  lay  down  a  principle,  it  is  necessarily  a  true  principle,  an  ax- 
iom, a  demonstration.  If  we  cannot  conceive  it,  the  truth  will 
still  be  the  same,  and  cannot  chancre  its  nature  ;  and  the  question 
then  only  is,  whether  it  shall  be  admitted  or  rejected,  because  we 
have  too  short  an  understanding  to  comprehend  it  ?  And  if  we  re- 
ject all  that  we  cannot  comprehend  ;  we  must  begin  to  deny,  that  we 
ourselves  exist,  because  we  do  not  understand  the  firoxima  cau:^a, 
or  even  the  mode  of  our  own  existence.  Reason  itself,  then, brings 
us  back  to  a  more  sure  guide,  and  says  aloud.  That  w^  cannot  err 
in  believing  the  declarations  of  the  God  of  Truth,  and  that  it  i<s  the 
highest  ivisdom  of  man  to  receive  them. 

Here  reason  and  revelation  unite  to  bless  the  mind,  by  leading  it 
from  those  wild  mazes  of  ignorance  and  delusion,  in  which  pride, 
infidelity  and  sin,  have  conspired  man's  destruction,  and  where  he 
could  only  roam  without  certainty,  without  hope,  and  without 
peace  at  the  last. 

One  of  the  fathers  hath  well  observed,  "  That  ignorance  of  God 
is  the  death  of  the  soul:"  And  we  all  by  nature  are  ignoiaut  of 
God  ;  because  our  souls,  since  the  fall,  are  all  dead  in  trcn/iasses 
and  sins.  To  recover  us  from  this  ignorance,  is  one  great  object 
of  the  divine  revelation  :  And,  to  be  sensible  of  this  ignorance,  is 
the  frst  step  to  be  made  in  departing  from  it.  Tlie  nejct  is,  to 
follow  our  divine  leader,  as  the  blest  above  follow  the  Lamb, 
ivhithersoever  he  goeth.  He  (we  may  be  assured)  can  neither  err 
himself,  nor  lead  his  disciples  astray.* 

We  have  now  sonne  ground  to  proceed  upon,  and  no  longer 
need,  like  the  bewildered  Heathens,  to  grope  in  the  darkness,  if 
haply  lue  might  fed  after  God  aridfnd  him  ;  for  we  have  the  most 
convincing  testimony,  from  the  highest  and  most  infallible  evi- 
dence, that  HE  IS,  that  he  exists  in  a  manner  peculiar  to  himself, 
and  that  this  peculiarity  hath  a  description,  as  far  as  we  are 
able  to  comprehend  it,  or,  at  least,  as  far  as  it  is  necessary  for  us 

ground,  of  assent,  than  a  submissive  confidence  in  the  divine  -ivisdoin.  ^^hat 
then,  shall  man  pi  esume  that  his  weak  and  niirrow  understanding  is  suffi- 
cient to  guide  him  into  all  truth,  w  iihout  any  need  of  revelation  (h*  truth  ? 
Shall  he  complam,  that  the  -uiaysof  God  are  n<it  like  his  ivays,  and  past  Jinding 
out  ?  I'rue  philosopliy,  as  well  as  ti'ue  Chi'istianity,  would  teacii  us  a  v>  iser 
and  a  modester  part.  It  would  teach  us  to  be  con  ent  with;n  iliosc;  bounds 
which  God  has  assigned  to  us,  2  Cor.  x.  5.  casting  dottm  imuginattons  and 
every  high  thing  that  exalteth  itself  against  tlie  knoiuledge  of  God,  u?id  brm&i/ig 
into  captivity  every  thought  to  the  obedience  of  Christ."  Lord  Lyti.lc:on's 
Obs-  on  the  conversion  of  St.  Paul. 

*  Cceli  mystcrium  dacsat  me  JDeu?  ipse,  7wn  homo  qui  scipnum  ignoravit.— 
Ambr  Epist.  31. 


no  ALLIUM,  OR  GOD. 

to  know.  Of  course,  we  arc  not  to  seek  for  descriptions  of  the 
Deity  out  of  the  linoits  of  this  testimony,  beyond  which  we  are 
sure  only  of  finding  nothing  certain,  but  most  entirely  wf/Zim  those 
boundaries,  where  we  can  hear  nothing  but  the  truth.  If  even 
Pythagoras  could  say,  «  Without  light  nothing  is  to  be  uttered 
concerning  God."  Where  tlien  shall  we  find  this  light,  but  in  his 
•word?  Till  this /zos^M/cCum  be  admitted,  a  man  has  nothing  but 
his  own  chimerical  fancy  to  support  him,  which  will  not  only  dif- 
fer from  the  ten  thousand  d.fFerent  opinions  of  ten  thousand  dif- 
ferent men,  but  also  quarrel  with  itself  times  without  number  in 
the  course  of  his  life.  But  when  this  ground  and  pillar  of  the 
truth  is  once  erected  in  the  heart,  the  man  does  not  measure  it  by 
his  own  whims  and  conceptions  taken  from  other  things  ;  but  he 
makes  this  the  standard  and  rule  whereby  to  measure  t/iem.  And, 
after  some  experience  of  the  justness  of  this  measure  in  its  ex- 
ercise upon  natural  and  raoral  subjects,  in  which  it  never  was  yet 
detected,  by  all  human  wit  and  malice,  of  one  mistake  ;  he  has 
an  increasing  encouragement  to  trust  it,  I)y  the  grace  and  light  of 
the  Holy  Spirit  its  author,  in  the  determination  of  those  purely 
spiritual  topics,  to  which  no  rule,  taken  from  or  existing  in  mate- 
rial object?:,  can  possibly  be  applied. 

The  rule,  tlien,  by  which  we  are  to  be  guided,  in  these  high  and 
momentous  enquiries,  is  no  other  than  the  mind,  rule,  or  law 
of  God,  speaking  and  revealing  itself,  so  far  as  it  is  right  or  neces- 
sary for  us  to  know,  in  the  lioly  scriptures.  These  were  given  by 
his  inspiration,  and  are  profitable  for  doctrine,  for  reproof  [con- 
viction] for  correction  \_i7rix,vo^B-eao-n;,  restoration  to  rectitude,] 
for  instrttction  in  righteousiiess  ;  that  the  men  of  God  may  be  per- 
feet  [wanting  nothing]  thoroughly  furnished  unto  all  good  ivorks, 
2  Tim.  iii.  16.  The  prophecy  came  not  in  old  lime,  or  at  any  time, 
by  the  will  of  7nan  ;  for  man  could  have  foretold  nothing  by  him- 
self, and  bad  men  especially,  in  different  ages  of  the  world,  would 
never  have  combined  to  compose  such  a  system  of  pure  and  pious 
doctrines  ;*  but  holy  7nen  oj  God  spake  as  they  mere  moved  by  the 
Holy  Ghost.  2  Pet.  i.21.  We  can  call  for  no  greater  witness  in 
this  cause  than  God  himself ;  and  we  owe  both  to  it  and  our  own 
souls  too  much,  to  think  of  calling  for  less. 

God  hath  revealed  his  nature  under  the  name  of  Jehovah,  by 

•  "If  the  scriptures  were  delivered  by  men ;  then  either  by  5'oo'^rnen  or  by 
bad  :  If  by  lioly  men,  then  Uiey  would  speak  tlie  truth,  and  not  lie;  if  by 
bad  men,  then  they  would  never  have  set  down  such  strict  rules  of  doctrine 
to  live  bv,  as  must  condemn  themselves."  Sec  Dr.  IVcston's  Sermons  on 
the  Divine  Esse?ice,  8cc.  Serm.  iii: 


ALEHIM,  OR  GOD.  31 

which  he  declares  himself  to  be  the  sole  independent  essence,  the 
necessary  existence,  in  whom  and  by  whom  alone  all  othei'  be- 
ings, corporeal  or  spiritual,  exist  and  subsist.  This  title  expres- 
ses his  incommunicable,  self-existent,  infinite,  and  everlasting  na- 
ture. He  ever  ivas,  eyer  w,  and  ever  will  be.  This  is  all  we  can 
comprehend  of  his  essence,  when  we  have  added  every  idea  of 
perfection  and  glory,  which  are  revealed  concerning  this  essence, 
and  which  can  fill  our  minds.     He  is  then  beyond  all  idea  the 

EVERLASTING  SAME. 

If  we  were  /aire  creatures,  this  unchangeable  perfection  of  the 
Most  High  would  be  an  unfailing  source  of  joy  to  our  souls  :  But^ 
being  imfierfect^  fallen^  and  sinful  creatures,  all  this  purity  of  our 
Creator  is  directly  opposed  to  us.  We  have  now  no  complacency 
in  it,  naturally  ;  and  cannot  have,  while  we  continue  in  our  natu- 
ral state  ;  for  it  is  repugnant  to  our  lusts  and  passions,  which  are 
all  corrupted  by  sin.  God  is  not  only  opposite  to  the  sinner;  but 
the  sinner  feels  a  diametrical  opposition  to  him,  and  all  that  be- 
longs to  him. 

Hence,  the  world,  in  all  ages,  hath  been  averse  to  the  revealed 
Will  of  God,  and  to  the  true  disciples  of  God,  who  have  spoken 
of  tliat  Will  and  walked  in  it.  That  no  natural  man  can  savor  the 
things  of  God,  is  a  proposition,  which  since  the  fall  ever  was  true, 
and  which  will  be  true  to  the  end  of  the  world.  From  this  opposi- 
tion nothing  could  justly  have  been  expected  by  the  creature  but 
absolute  destruction  and  misery,  a  taste  of  which  every  man  feels 
"within  him ;  had  not  the  benignity  of  his  Creator  graciously  in- 
clined both  to  procure  the  means  of  deliverance,  and  to  publish 
them  to  him.  His  Creator  did  publish  these  means  ;  and  they 
are  happily  in  force  to  this  day.  In  the  discovery  of  so  much 
goodness  and  mercy  iri  himself  for  his  ruined  creature  ;  he  was 
pleased  to  represent  himself  under  a  varJe^!/  q/wames,  either  cha- 
racteristic of  his  engagement  to  save,  or  explanatory  of  the  nature 
of  his  salvation.  It  was  expedient  for  man's  faith  and  comfort, 
that  this  publication  should  take  place ;  or  rather,  it  was  nece^- 
^ary-i  or  God  would  not  have  made  it. 

One  unalterable  attribute  which  God  hath  declared  of  himself,  is 
his  Justice.  The  soul  that  sinnethy  shall  surely  die.  In  the  day^ 
that  thou  eatest  thereof  dying,  thou  shalt  die.  Without  shedding 
of  blood  (which  is  spilling  or  destroying  the  lifej  thvrc  is  no  remis- 
sion of  sins-  How  then  could  this  justice  be  satisfied?  Not  by 
the  sinner's  perdition ;  for  then  there  could  be  no  exercise  of 
mercy.     Not  by  the  sjj^nev's  mere  pardon:  for  then  Cod   mu-^ 


S3  ALEHIM,  OR  GOD. 

have  been  a  liar,  and  given  up  that  pure  J4istice,  which  is  foundcdf 
upon  his  infinite  holiness  and  is  absolutely  essential  to  his  nature. 
The  sinner  was  to  be  saved  ;  and  God's  denunciation  against  sin 
was  at  the  same  time  to  be  fully  accomplished.  Here  it  was,  that 
hifinite  wisdom  alone  could  not  be  at  a  loss  :  Here,  infinite  love 
only  cOuld  not  meet  with  despair.  Life  was  to  be  forfeited  to  pro^ 
cure  salvation.  But  the  life  of  whom  ?  What  created  being  could 
step  forth  and  say,  "  Take  my  life  for  the  lives  of  millions  of  men  ; 
and  let  my  perdition  prove  an  atonement  for  them  I"  If  any  finite 
love  could  have  uttered  this  tender  expression ;  it  would  have 
been  madness  or  presumption  for  any  finite  being  to  have  offered 
the  change.  No  holy  creatuie  could  have  been  guilty  of  it;  be- 
cause the  root  oi /17-^sum/irion  is  ignorance  and  sin.  All  the  An- 
gels in  Heaven,  blessed  with  holiness  and  wisdom,  could  not  but 
see,  that  no  finite  sufferings  could  have  made  an  atonement  to  the 
infinite  justice  of  their  Maker,  and  that  the  destruction  of  one  crea- 
ture could  never  answer  the  deserved  destruction  of  millions  of 
creatures, — -a  destruction  to  keep  equal  with  the  guilt,  necessari- 
ly without  intermission  or  end.  The  scripture  now  breaks  in  with 
lightdivine,  and  shews  ;  that  He  only,  ivhom  all  the  Angels  luor- 
shifi,  was  to  perform  this  astonishing  task  of  suffering  ;  and  that 
He  only,  who  breathed  into  man  his  original  life,  would  restore 
him,  by  a  new  and  incorruptible  birth,  to  the  possession  of  that 
forfeited  life  again.  The  scripture  marks  these  two  pronouns 
He  and  He  by  various  names  descriptive  of  their  distinction  in 
point  oi personality  or  subsistence.^  as  well  as  of  their  U7idertaking 
or  office.  From  the  one  end  of  the  Bible  to  the  other,  it  appears 
to  be  the  office  of  the  one  He  to  atone  for,  reconcile,  and  restore; 
and  of  the  i3/Aer,to  effectuate,  apply, and  complete,  all  that  was  ne- 
cessary for  the  divine  glory,  and  for  human  salvation.  Thus  Je- 
hovah was  to  be  reconciled  by  Jehovah  :  Thus  Jehovah  became  a 
Saviour,  and  the  oJily  Saviour  :  And  thus  Jeliovah  is  the  sanctijier 
of  those  unholy  creatures,  who  are  the  objects  of  his  mercy  and 
redemption. 

Here,  then,  Vr'e  see  distinct  offices^  undertaken  and  accomplish- 
ed by  distinct  persons.  We  read  of  one  person,  who  is  called  the 
Father,  who  sent  his  Son  into  the  world  to  save  sinners  ;  we  read 
the  prophecies  concerning  this  Son,  and  their  fnlfilnicnt  in  him 
and  by  him  for  the  salvation  of  sinners  ;  and  wc  read  of  the  Hoi]/ 
Spirit,  sent  from  the  Father  and  the  Son  to  quicken  and  bless 
these  sinners  to  the  end,*     To  these  three  persons  we  also  find 

*  These  and  many  other  doctrines  of  divine  revelation,  in  the  delivery  of 
"^hicU  so  many  holy  men  ii»  ail  ag«s,unkno\vn  to  each  other,  have  concurred 


ALEHIM,  OR  GOD.  53 

ascribed  all  the  powers,  glories,  perfections,  and  attributes  of 
the  Deity:  we  hear  far/j  saluted  by  that  incommunicable  name, 
which  is  above  every  Jiafne^  and  distinctly  denominated  Jehovah : 
and  we  are  taught,  both  by  precept  and  example,  to  worshi/i,  in 
consequence,  all  these  persons  under  (his  navic.  Yet,  after  all, 
we  find  it  written,  as  with  a  sun-beam,  and  most  careftiJly  and  em- 
phatically delivered,  as  an  infallible  and  invariable  trutli,  that  Jeho- 
vah is  but  ONE  Jehovah.  Either,  therefore,  these  three  persons, 
each  called  Jehovah,  are  but  one  Jehovah  ;  or  the  revelation  and 
v/isdom  of  God,  respecting  his  own  being,  contradicts  itself.  But, 
as  this  is  impossible,  it  will  follow  most  irrefragably,  that  Jeho- 
vah is  07ie  Jehovah  in  three  persons,  and  that  the  three  persons 
have  a  c?«^/«c?  mode  of  subsistence  in  the  one  Jehovah,  though 
their  essence  is  not  d/rzc/erf,  but  the  «a772e.*  It  is  absurd  in  this 
place  to  say,  that  we  cannot  comfirehend  this  ;  because  our  reason 
is  not  the  judge  here,  but  God's  own  revelation  of  himself;  and 
this  truth  cannot  depend,  for  its  existence,  upon  ourdepraved  and 
unequal  faculties.  God  hath  revealed it^aud  therefore  it  is  true; 
is  an  argument  which  human  wit  cannot  repel,  and  which  it  will 
be  found  the  height  of  human  imprudence  to  oppose.  If  he  hath 
not  revealed  it,  then  it  falls  to  the  ground  of  itself;  but  then  also 
fall  with  it,  the  whole  gospel  of  God,  and  the  whole  salvation  of 
man.  There  is  no  alternative  in  the  case,  but  humble  faith  or  ab- 
solute scepticism  and  infidelity. 

Now,  as  the  word  Jehovah  doth  not  express  the  trinal  conjunc- 
cion  of  these  three  divine  persons  in  the  divine  essence;  ariother 
word  hath  been  given  us,  v/hich  affords  us  a  notion  of  this  plurali^ 
?!/,and  yet  is  so  applied  as  not  to  mislead  us  from  the  unity.  This 
name  is  the  title  of  our  present  essay.  Alehim  is  plural,  and 
intimates  plurality  :  it  is  fi::^ quently  used  with  verbs  and  nouns 
singular,  and  is  sometimes  applied  to  unity  itself.  Thus,  in  that 
important  text ;  Jehovah  our  Alehim  is  one  Jehovah.     As  a  very 

and  concurred  to  one  and  the. same  end;  in  humano  cereuro  nasci  non  potiie- 
^■unt  (says  tlie  excellent  ]SIorn?:us)  could  never  have  spiiinsj  from  the  head 
of  man,  but  must  have  been,  as  appears  even  tiom  dieii-  internal  ev.dence, 
communicaled  from  Him,  who  only  could  give  just  thoughts  of  his  ov.a 
being',  and  confirm  die  truth  of  these  thoug;hts  by  xvorida^s  and  signs  foUoiu- 
ing.  See  much  more  to  this  effect  in  that  great  work  of  Mornseus.  De  verit. 
Rcl.  Christ,  c.  25. 

*  The  Wirtemberg  confession  of  faith  states  the  doctrine  m  the  following' 
■".vords;  Credimiis  iS  conftevnir,  uwuxn  solum, -ven;  in,  cetcnmm,  immcnswn  cs&e 
Deum,  omnipotentem  creatorem,  omnban  xisibillvm^  invisibiliiim ,-  et  in  i,.  c  ima 
PC  ceieriia  Divinitate  tees  esse  per  se  svBSifTENTKs  proprietates  sen  personar, 
F;.lrein,  Filiriir,  -'  Spir.tujTi  Sar.ctv.m.     ^Li'itag.  Conf.Fld.  V  ii,  p.  142. 


34  ALEHIM,  OR  GOD. 

iearnerl  and  exceiient  author  hath  observed;  "the  very  sense  of 
'''  this  passage  leads  us  to  seek  for  a  filural  interpretation  ;  because, 
«  there  is  no  need  of  a  revelation  to  teach  us,  that  Jehovah  our 
"  Alehi in  is  one  Jehovah,  which  is  no  more  than  one  is  one."* 
This  word,  then,  expressing  the  plurality  of  the  divine  persons, 
is  proved  to  mean  the  conjunction  of  tliose  persons  by  the  use  of 
the  singular  word  Jehovah  with  it :  or  the  two  terms  would  con- 
tradict each  other.  For  if  the  word  Jehovah  mean  one  essence, 
and  the  word  Alehim  bear  a  iilural  interpretation  ;  these  divine 
persons  are  in  some  respect  that  divine  essence  conjunctively .^ 
■which  they  are  not  distinctly  respecting  each  other.  In  other 
•words,  there  is  a  distinction  in  the  miity  of  the  divine  essence ;  or 
an  application  of  plural  words  to  that  essence  would  be  an  absur^ 
dity,  with  which  no  man  will  surely  be  hardy  enough  to  charge 
the  wisdom  of  God. 

Since  then  there  exists  a /z/M7*c^?7t/ 0/ /persons  in  the  divine  es- 
sence, we  have  a  full  answer  at  once  to  the  question  ;  how  Jeho- 
vah could  be  reconciled  by  Jehovah ;  how  Jehovah  could  be  an 
atonement  for  sinners  to  Jehovah  ;  and  how  Jehovah  could  lead 
those  pardoned  sinners  to  Jehovah  ?  Upon  any  other  ground 
than  that  of  this  plurality,  these  doctrines,  which  frame  the  very 
constitution  of  the  gospel,  would  be  overthrown  as  inexplicable 
and  absurd. 

The  word,  in  this  view,  necessarily  implies  as  well  as  expresses 
a  co-ycwa;:?,  and,  because  undertaken  for  lost  sinners,  a  covenant 
oi grace.  The  Son  in  Jehovah  must  have  undertaken  this  re- 
demption, or  he  could  not  have  been  compelled.  The  Spirit, 
who  promised  all  that  was  promised,  voluntarily  made  these 
pi'omises,  or  they  could  not  have  been  forced  from  him.  Deity 
cannot  suffer  any  impressions  of  external  power ;  because  there 
is  no  power  out  of  itself.  If,  therefore,  the  Son  undertook  this 
■work,  long  before  its  fulfilment ;  and  the  Spirit  promised  for  ages 
before  the  accomplishment  of  his  promises  ;  it  will  follow,  that  it 
%vas  because  the  mind,  counsel,  and  purpose  of  the  three  persons 
had  determined\tbat  it  should  be  done,  in  the  fulness  of  time.  If 
tbe  counsel  and  purpose  of  the  three  persons  deter7mned  this^ 
it  will  then  follow  to  have  been  from  an  affree7nc7it  or  covenant  ex- 
isting among  them,  in  the  frame  of  which  they  all  concurred,  and 
in  the  reciprocal  parts  of  which  they  all  engaged  to  take  their  re- 

*  Sermoiis  upon  the  Laxi-  and  Gospel,  by  the  Kev.  Mr.  Eomaine.  p.  243- 
t  Acts  iv.  28.. 


ALEHIM,  OR  GOD.  35 

tiprocal  share.  And  as  all  the  ideas  or  purposes  of  Jehovah  Ale- 
him  must,  from  the  necessity  of  his  nature,  be  everlasting  and 
perfietual ;  this  covenant  could  not  but  be,  what  the  scripture 
calls  it,  a  perpetual  or  cuerlasting  covena72(, 3.  covenant  order editi 
all  (/ii?igs  and  stir e,  a.  co\en<mt  oi  faithfulness  which  72 ever  can 
fail. 

Here,  then,  we  see  the  reason,  the  glory,  the  benignity  of  this 
wonderful  name;  I'evored  by  Patriarchs  and  Prophets,  abused  by 
ancient  apostates  and  idolaters,*  but  full  of  grace  and  truth  to 
every  believer  in  Jesus. 

In  the  former  volume,  we  proved,  that  the  title  Alehim  belong- 
ed to  Jesus  Christ,  respecting  his  divine  nature,  as  the  Son  in  the 
ever  blessed  Trinity  :  and  it  is  our  professed  purpose  in  this  es- 
say to  shew,  that  this  ascription  pertains  and  is  applied  to  that 
other  person  in  the  Trinity,  v/ho  is  frequently  called  the  Holy 
Ghost. 

It  should  be  premised,  however,  that  as  our  translators  have 
rendei^ed  this  name  by  the  word  God  from  the  Old  Testament,  and 
as  it  is  thus  rendered  (from  the  usage  of  the  septuagint)  in  the 
New  ;  the  indiscriminate  use  of  the  terms  Alehim  or  God,  as  they 
occur  in  the  two  Testaments,  will  be  allowed,  if  both  are  proved 
to  be  applied  to  the  Holy  Ghost. 

THE  DIVINITY  OF  THE  HOLY  SPIRFF. 

Gen.  ii.  7.  Jehovah  Alehim  breathed  into  man's  nostrils  the 
breath  of  life,  or  lives. 

But  in  Gen.  vii.  22.  this  breathing  of  Jehovah  Alehim,  is  said 
10  be  the  breath  of  the  Spirit  of  life,  or  lives. 

The  Spirit  therefore  is  Jehovah  Alehim. 

Jer.  xxiii.  23, 24.  Am  I  the  Alehim  at  hand,  saith  Jehovah,  and 
■not  the  Alehim  afar  off? — >Can  any  hide  himself  in  secret  places, 
that  I  shall  not  see  him  ?  saith  Jehovah  :  do  not  I  Jill  Heaven  a7id 
earth  ?  saith  Jehovah, 

The  same  question  is  asked  almost  in  totidem  Verbis,  concern- 
ing the  Spirit.  Psalm  cxxxix.  1 — 12.  Whither  shall  I  go  from  thy 
Sjilrit?  Or  whither  shall  I  fee  tijdd  from  thy  faces  ?\    And  au 

*  This  name  Alehim  was  very  early  abused  by  the  Heathen,  and  applied  to 
the  powers  ofnatui-c,  to  the  heavenly  bodies,  and  afterwards  to  stocks  and 
to  stones.  They  retained  the  sound,  when  they  had  lost  the  sense :  and  be- 
cause it  conveyed  the  notion  of  a  plurality  of  persons  in  the  Godhead,  it  was 
perverted  by  them  to  signify  a  plurality  of  Gods. 

f  This  word  is  often  used  for  person  or  persons,  and  their  immediate  pre- 
sence.   It  occiu's  very  reuiairkably  in  Dcut.  iy,  37-  where  Moses,  speaking' 


36  ALEHIM,  OR  GOD. 

answer  is  given,  in  the  course  of  tlie  Psalm,  to  this  eftecl ;  "  thou 
Jehovah  Alehini,  art  every  where ;"  evidently  implying  the  co- 
equal Omiiiprcsence  of  the  Sfnrit.  The  question,  other  wise,  is  ab- 
surd, and  the  answer  impertinent ;  which  no  man  will  dare  to  as- 
sert, wiio  believes  the  Bible  to  be  a  divine  revelation. 

Tl  e  Spirit,  then,  is  Alehim  and  Jehovah. 

Acs  X.  19,  20.  The  Spirit  said  to  Peter — go — /  have  sent 
them. 

B".t,iii  verse  33,  it  is  said,  that  they  were /ircsfnr  6«^c/r<r  God  to 
hear  all  things  that  ivere  commanded  him  of  God. 

The  Spirit,  therefore,  in  one  text,  is  called  God  in  the  other. 

By  comparing  Joim  i.  13.  with  James  i.  18.  and  Gal.  iv.  6.  we 
find  that  true  believers  are  culled  the  children  of  Gody  because 
ihey  are  dorn  of  Gorf,  and  hence  have  a  right  to  cry,  Abba,  Father. 

But  they  are  also  sain,  necessarily  and  indispensably,  to  be  bom 
of  the  Spirit,  in  John  iii.  5,  8. 

Consequently,  the  Spirit  must  be  God  :  or  God's  children  have 
tnvo  spiritual  births,  of  tv,o  different  spiritual  beings,  which  is 
equally  preposterous  and  unscriptural. 

Lukei.  68,  70.  Acts  iii.  18,  21.  The  Lord  God  of  Israel — 
spake  by  the  mouth  of  his  holy  Prophets,  ivhich  have  been  since 
the  world  began.     See  also  Hebr.  i.  I. 

2  Peter  i.  2L  But,  holy  rnen  of  God  spake  as  they  ivcre  moved 
btj  the  Holy  Ghost. 

The  Holy  Ghost,  therefore,  is  God,  and  the  Lord  God  of  Israel. 
—A  multitude  of  other  scriptures  may  be  found  to  confirm  the 
major  and  minor  of  this  ar;':ument. 

God's  people  arc  QtoStSctx.'Jei,  tqught  of  God.  I  Tiies.  iv.  9. 
Hence  they  are  called  D)  Jehovah  himself  no'?,  twz/  disciples^  i.  e. 
those  whom  I  have  taught.  Is.  viii.  16.*  The  whole  verse  con- 
iirms  this  point, and  is  literally  thus:  Impress  (or  establish)  the 

to  Israel,  says,  that  Jehovah  brojijht  them  out  by  his  faces,  or  persons  :  or,  m 
other  lani^Tiuge,  that  the  iliree  persons  in  Jehovah  concurred  in  their  tempo 
raid  iiverance,  typifjjng- tliereby,  the  spiritual  recovery  of  all  his  people. 
Thai  Cod  should  bring-  Is;'ael  out  in  his  own  slight,  according-  to  oui-  transla^ 
tion,  ,s  ;i  very  poor  sense,  if  any  sense  at  all.  Christ  is  called  the  Messenger 
or .'higel oii^oiVi  faces,  because  through  him  his  people  renew  theu-  lost 
comni'.imoii  wuli  the  diviiu-  persons  in  Jeliovali. 

*  Th.s  gracious  passage  p-r()uiises  the  gift  of  the  Spirit  and  his  inward  tes- 
timony to  all  his  people.  Its  purport  may  be  more  clearly  expressed  by  a 
pai\i])iir:'.se,  ilian  by  a  literal  version, — "  Mark  and  fix  indelibly  as  on  a  rock 
"the  experimental  tesumony  of  my  grace:  seal  my  Spirit,  who  is  the  living' 
*'  law,  m  t!ie  hearts  of  my  disciples."  To  this  p'-omise  there  seems  a  plain 
reference  made  b)  tlie  Apostle  in  2  Cor.  i.  22.  and,  Eph.  i.  13.  See  hereafter 
under  the  word  Law. 


ALEHIM,  OR  GOD.  57 

testimony  ;  seal  the  law  in  my  discijiles.     And  again,  Is.  xlviii.  61. 
I  a?n  Je/iova/i  thy  jillehini,  who  teacheth  thee  to  jirojit. 

But  tlie  Apostle  says,  that  the  wisdom  in  the  gospel  is  not  that 
which  man's  wisdom  teacheth,  but  that  which  the  Holy  Ghost 
teacheth.*  1  Cor,  ii,  13.  That  ?//e  anointing  [i.  e.  the  Spirit,  by 
whom  believers  are  anointed]  teacheth  them  all  thi7igs.  1  John  ii. 
27.  Chi'ist  also  says,  the  Sfiirit  of  truth — will  guide  you  i7ito  ail 
truth — shall  shew  you  things  to  come — shall  take  of  the  things  of 
mine  and  shew  them  unto  you.  John  xvi.  13,  Sec.  So  Neh.  ix. 
20.  thou  gavest  thy  good  Sfiirit  to  instruct  thevi^  or  to  make  them 
understand  ;  intimating  plainly,  that,  without  his  instruction,  they 
could  know  nothing  aright. 

This  combiiiation  of  evidence  proves,  that  this  instructing  good 
Spirit  is  and  can  be  no  other  than  Jehovah  and  Alchim,  or  Lord 
and  God. 

Justification  of  a  sinner  is  and  must  be  an  act  of  Deity  alone. 
All  the  peiTect  creatures,  in  the  universe  of  being,  have  no  more 
righteousness  than  what  their  faculties  are  fitted  to  obtain  and  ex= 
ert ;  and  consequently  the  whole  of  that  righteousness  is  due 
from  them  to  their  Creator,  and  so  due,  that  they  can  have  none 
to  spare  for  any  other  creature.  But,  admitting  for  a  moment, 
that  they  had  this  exuberant  stock  ;  what  becomes  of  their  power 
to  apply  it ;  and  where  do  we  read  the  promise  of  any  such  boun- 
ty from  them  ?  Now,  as  all  creatures  must  fail  in  this  sort  of  ca- 
pacity ;  it  is  expressly  said,  it  is  God  that  justifeth  :  And  again, 
that  He  [God]  justifeth  the  tingodly  ;  and  that  this  God  is  owe 
God,  who  shall  justify  the  circumcisio7i  by  faith^  and  lincircumci- 
sion  through  faith.     Rom.  iii.  30.     iv.  5.     viii.  33. 

But  divine  truth  assures  us,  that  the  Spirit  also  justifieth. 
1  Cor.  vi.  11.     Ye  are  justified — by  the  Sjiirit  of  our  God. 

The  Spirit,  therefore,  is  God  ;  and  (because  he  is  not  the  whole 
Godhead;  a /zerson,  necessarily,  in  the  one  God  Jehovah. 

Peter  said  to  Ananias  ;  why  hath  Satan  filed  thine  heart  to  lie 
to  the  Holy  Ghost — thou  hast  not  lied  unto  men,  but  zmto  God.  Acts 
V.  3,  4.  This  Scripture  contains  a  syllogism  within  itself.  "  Thou 
hast  not  lied  unto  men,  but  unto  God  :"  because  thou  host  lied  to 
the  Holy  Ghost,  who  is  God.  They,  who  take  this  Scripture  in 
any  other  way,  only  puzzle  themselves  to  make  the  Apostle  speak 
nonsense.  Dr.  Clarke,  Crellius,  and  others,  have  attempted  to 
torture  this  text  to  confess  a  contradiction  of  itself  j  namely  :  that 

*  It  has  been  justly  obse^^■ed,  that  the  antithesis  in  this  text  of*  man  an  J 
'ho  Stmt  is^ by  itself,  ?utficientto  dcr.ote,  tbc^t  the  SH-i-it  i.s  God. 


G8  ALEHIM,  OR  GOD. 

Ananias,  in  lying  to  the  Holy  Ghost,  did  not  lie  to  God  ;  but  only 
to  his  messenger,  an  emanation,  a  virtue,  a  power,  a  quiddity.— 
An  absurdity  not  more  unphilosophical,  than  unscriptural  and  un- 
worthy of  his  high  titles  and  character  1  But,  if  the  Holy  Ghost 
be  not  true  and  very  God ;  where  is  the  particular  horror  and  ag- 
gravation of  Ananias's  crime? — A  crime  which,  if  committed  on- 
ly against  a  creature^  is  also  committed  against  the  creatures  eve- 
ry day. 

This  Holy  Spirit  hath  dominion  and  power  in  the  souls  of  men ; 
and,  therefore,  the  grace  oS.  faith  is.  stiled  one  oi\A^  fruits^  effects, 
or  operations.     Gal.  v.  22. 

But  this  very  faith  is,  by  the  same  Apostle,  said  to  be  of  the 
operation  cf  God.     Col.  ii.  12. 

What,  therefore,  is  the  Spirit,  but  God  ? 

From  the  same  possession  of  power,  the  Sfiirit  helfieth  our  in- 
firmities ;  for  we  laioiu  not  what  we  should  firay  for  as  we  ought, 
&c.     Rom.  viii.  36. 

But  in  Phil.  ii.  13.  the  Apostle  says,  it  is  God  which  worketh  in 
rjrju  both  to  will  and  to  do  of  his  good  pleasure. 

Consequently,  the  Spirit  is  God. 

Upon  the  same  principle  is  this  argument :  Believers  are  seal- 
ed by  the  Sfiirit  to  the  day  of  rcdemfition.     Eph.  iv.  30. 

But  the  same  Apostle,  speaking  in  behalf  of  believers,  says, 
that  God  liath  scaled  us.     2  Cor.  i.  22. 

Therefore,  the  Spirit  is  God. 

Another  operation  of  the  Spirit  is  his  witness  in  the  soul  by  his 
heavenly  grace.  Hebr.  x.  15.  The  Holy  Ghost  is  a  witness  to 
■us.  John  V.  6.  It  is  the  Spirit  that  beareth  witness-,  because 
the  Spirit  is  truth* 

But,  in  verse  the  9th  of  the  last  mentioned  chapter,  this  witness 
is  called  the  witness  of  God^  which  he  hath  testified  of  his  Son. 

Therefore,  the  witness  of  the  Spirit,  and  the  witness  of  God, 
arc  one  ;  because  God  and  the  Spirit  are  one. 

God  is  an  unsearchable  being  to  his  creatures  ;  because  he  is  in- 
finite, and  they  are  finite  altogether.  There  can  be  no  measure 
wit.iout  d(;grces  of  comparison  :  And  the  divine  nature  must 
transcend  all  degrees,  which  infer  more  and  less,  for  there  cannot 
be  more  or  less,  or  any  expression  of  quantity,  in  a  being,  both 
unlimited  and  incomprehenbible.  Hence  it  is  said  ;  His  great-' 
ness  (or  vastness)  ie  unsearchable.  Ps.  cxlv.  3.     And  it  is  asked  ; 

*  See  a  further  illustration  of  the  evidence  from  this  text  in  that  able  con- 
futation ol'Mr.  Luidscy's  Apolot^y,  by  William  Burgh,  Esq.  p.  $12.  2d  Edit, 


ALEHIM,  OR  GOD.  39 

Canst  thou  by  searching  find  out  the  Aloah?  Canst  thou  find  oui 
Nxon  ns^  nSsn  ny  to  iierfection  the  Shaddai^  or  Almighty  ?  That  is 
canst  thou  apprehend  the  whole  of  him?  Job.  xi.  7. 

But  the  Spirit  searchtth  all  things,  yea  the  deefi  things  \\hc pro- 
found fuhiess]  of  God.   1  Cor.  ii.  1 0. 

Can  any  words,  therefore,  more  strongly  argue,  that  the  Spirit 
is  equal  with  God  ?  And  if  equal,  then  necessarily  God  himself?* 

This  Holy  Spirit  is  promised  to  remain  with  the  Church  in  all 
ages  of  the  world.  There  is  no  true  ministry  in  it  but  by  his  or- 
dination ;  and  no  success  from  that  ministry  but  by  his  operation. 
Hence  the  Holy  Ghost  is  said  to  make  cjr/o-xflxss  Overseers  to 
feed  the  flock.     Acts  xx.  28. 

But,  in  1  Cor.  xii.  28.  we  read  that  it  is  God,  who  hath  set  in 
the  Church  the  various  orders  of  ministers. 

And,  therefore,  it  obviously  concludes,  that  the  Holy  Ghost  is 
God. 

It  is  repeatedly  said,  that  God  raised  Christ  from  the  dead. 
Acts  ii.  24.  et  al.  Very  remarkably  in  Heb.  xiii.  20,  2 1.  The  God 
of  peace  that  brought  again  from  the  dead  our  hord  Jesus,  that 
great  Shepherd  oj  the  sheep,  make  you  perfect  in  every  good  work^ 
ivorking  in  you  that  ivhich  is  well  pleasing,  &c. 

But  it  is  also  said,  that  Christ  was  quickened  by  the   Spirit. 
1  Pet.  iii.  18,     And  the  text  in  Hebrews  evidently  relates  to  the 
office-character  of  the  Holy  Ghost. 
.  It  will  follow,  then,  that  the  Spirit  is  God  and  the  God  of  peace. 

The  Israelites  provoked  Jehovah  and  Alehim,  in  the  wilder- 

*  The  learned  Gomar  hath  taken  this  argument  of  omniscience,  and  at  once 
j^roved  the  divinity  of  the  three  persons  from  it.  As  his  works  are  not  in 
many  hands,  the  following'  translation  is  offered,  for  the  sake  of  the  com- 
mon reader.  "  Some  particulars  ai-e  ascribed  to  the  Father  alone,  to  the  Son 
"  alone,  and  to  the  Spirit  alone,  which  are  not  to  be  understood  in  reference 
*'  to  the  other  persons  in  the  Godhead,  but  only  in  relation  to  the  creatures. 
"  For  instance  ;  Math.  xi.  27.  JVo  ova  {aSiti,  nemo]  knoweth  the  So7i  but  the 
*'  Father .-  i.  e.  he  alone  knoweth.  But  the  Son  must  certainly  know  his  own 
"  self;  nor  can  the  Spirit  be  ignorant  of  him,  because  he  searcJieth  all  things^ 
"yea  [T«  'omB'ti,  profunda]  the  deep  thing's  of  God.  1  Cor.  ii.  10.  And  here 
"tha  creatures  are  excluded.  Again  ;  Christ  says  in  the  above  text,  iieitler 
*'  hioiveth  T 1 5  any  one  the  Father  save  the  Son,  and  he  to  tuhovi  the  Son  luill  re' 
*'  -veal  him.  Here,  surely  the  Father  is  not  excluded  from  the  knowledge 
**  of  himself,  nor  yet  the  Holy  Spirit.  Lastly,  tlie  things  of  God  kiioiveth  a^etg 
"  no  one,  but  the  Spirit  of  God.  1  Cor.  ii.  11.  And  yet  beyond  dl  controv  ersy, 
"  neither  the  Father  nor  the  Son  are  excluded  fvom  that  knowledge.  But  all 
"  these  propositions — the  knowledge  of  the  Son,  to  the  Fatlier  alone — the 
•'  knowledge  of  the  Father  to  tlie  Son  alone — and  the  know  ledge  of  God 
"  to  the  Spirit  iAowe. — are  to  be  understood,  not  as  excluding  ^Jie  kaowi'idge 
'*  of  one  divine  person  from  the  other  txvo,  but  onlv  as  excepting  the  creatures." 
Ulustr.  .loh.i.l>.  211. 


40  ALEHIM,  OR  GOD. 

77ess,  firoved  fiim,  and  saw  his  ivorks.     Comp.  Ps.  xcv.  8,  9.  witii 
Exod.  xvii.  7.  Numb.  xiv.  22.  et  al. 

But  the  Holy  Ghost  saith — your  Fathers  tcmfitcd  tne^  he.  Heb. 
ill.  7,  &c. 

The  Holy  Ghost,  therefore,  is  Jehovah  and  Alehim,*  or  Lord 
God. 

No  creature  can  possibly  be  a  proper  object  of  ivorshi/i  ;  and 
therefore  no  creature  can  possibly  have  a  temfile  for  the  worship 
of  itself.  The  pretence  would  be  impious,  and  the  service  idola- 
trous. 

But  believers  are  called  in  sevei-al  places  the  temples  of  the 
Holy  Ghost,  and  the  temples  of  God,  indiscriminately.  There 
]s  not  the  least  difference  or  distinction,  or  even  the  remotest 
hint  of  a  difference  or  distinction  made  between  them.  1  Cor. 
iii.  16.  2  Cor.  vi.  16,  &c. 

God  and  the  Holy  Ghost,  therefore,  are  essentially  one,  as  well 
us  their  temples  ;  and  thus,  distinctly  in  person^  or  conjunctively 
in  essence,  are  the  proper  object  of  ivorship  and  adoration. 

There  would  be  no  end  to  the  arguments,  which  might  be 
brought  to  prove  this  truth  of  the  Spirit's  divinity  from  his  owa 
Bible.  Indeed,  as  the  testimony  cf  Jesus  is  the  spirit  of  prophe- 
cy ;  so  the  testimony  of  the  Holy  Spirit  is  the  power  and  princi- 
ple of  all  revelation,  and,  consequently,  as  such,  the  very  life  of 
all  the  scriptures.  Without  Hiin,  they  never  would  have  existed  ; 
nor,  without  his  continual  agency,  are  they,  more  than  any  other 
book,  a  blessing  in  the  world. 

It  appears,  then,  from  revelation,  that  the  Holy  Spirit  is  Jeho- 
vah and  Alehim,  or  Lord  and  God  ;  that  he  is  a  divipe/^eriow,  and 
not  a  mere  unconscious  instrument,  or  created  quality ;  and  that, 
accordingly,  he  hath  ascriptions  which  can  belong  only  to  a  per- 
son in  the  Godhead,  who  sees,  who  knows,  and  who  orders  all 
things.  In  the  course  of  these  essays,  the  evidence  of  his  divine 
personality  w'lW  he  move  particularly  considered;  and  therefore 
we  will  conclude  this  point  of  the  Spirit's  proper  divinity  by  an 
argument  of  a  mixed  nature,  founded  indeed,  as  to  its  datum, 
upon  divine  revelation,  like  all  other  spiritual  truth  ;  but  more 
combined  with  human  reason,  which  some  people  pretend  to 
exalt  against  the  wisdom  of  God,  but  which  "  purged  from  its 
film,"  becomes  its  dutiful  servant  and  willing  advocate  against 
the  daring  pretences  of  unreasonable  men. 

*  If  it  be  asked,  "How  croi  tliin  plural  \rortl  Mehim  be  applied  to  one  of 
tlie  divine  persons  ?"  the  reader  is  requested  to  turn  to  the  first  Volume,  p. 


ALEHIM,  OR  GOD.  41 

God  alone  is  the  Creator  of  all  thifigs.  This  is  a  maxim  which 
revelation  hatb  fully  declared,  and  to  which  the  lowest  degvee  of 
reason  must  yield  a  ready  assent.  AU  the  men,  who  have  ever 
lived  upon  the  earth,  were  never  able  to  produce  a  neiv  thing 
upon  it,  or  to  give  life  where  it  has  once  been  taken  away.  The 
intellect  of  man  can  only  rise  to  a  discovery,  more  or  less,  of  Avhat 
exists;  and  all  his  power  is  exercised  only  upon  the  matter  and 
forms  about  him,  to  which  he  can  add  nothing  of  his  own,  nor 
from  which  diminish  aught  by  a  reduction  to  nothing.  This  rule 
must  hold  with  all  ranks  of  being,  except  the  Sup.reme.  But  we 
are  informed,  by  the  unerring  wisdom  of  the  Most  High,  that  the 
Spirit,  of  whom  we  are  treating,  hath  made,  hath  fashioned,  doth 
give  life  and  being,  to  the  heavens,  to  the  earth,  and  to  me7i. 
This  Spirit,  therefore  is  not,  cannot  be  made  himself :  And  if  he 
be  no;  made;  then,  consequently,  he  is  not  a  passing  emanation 
era  dependent  creature.  But  if  he  be  not  a  creature,  he  must 
be  of  the  same  substance  with  the  Godhead  of  the  F.  ther,  and  the 
Son  ;  and,  being  of  the  same  substance,  has  a  right  to  the  title 
of  «n3,  or  Creator,  with  them  in  the  unity  of  that  substance,  as 
the  whole  three  persons  or  Trinity  have  to  the  plural  denomina- 
tion of  D^«"ii3  and  ci'j?  the  Creators  and  Makers.  See  Eccl.  xii. 
1.  and  Is.  liv.  5.  et  al.  Now,  as  whatever  is  not  God,  must  ne- 
cessarily be  a  creature  ;  so  what  a  creature  is  not.  That  God  is. 
If  the  Spirit,  therefore,  be  not  of  the  same  substance  with  the 
Godhead,  he  is  unavoidably  a  created  substarice :  And  if  he  be  a 
created  substance,  then  nothing  ever  was,  or  ever  could  be  crea' 
ted  by  him.  But  the  word  of  the  living  God  says  positively,  that 
the  heavens  and  the  earth,  and  man  in  particular  tvere  created  by 
him :  And,  therefore,  it  will  follow,  upon  the  united  assent  of 
revelation  and  reason,  that  the  Holy  Spirit  as  Creator  is  of  one 
substance  or  essence  with  the  Father  and  the  Son,  and  conse- 
quently is  with  them,   God  over  all,  blessed  fur  ever. 

Could  it  be  admitted  for  a  moment,  that  the  Holy  Ghost  is  not 
very  God,  nor  a  proper  object  of  worship ;  then  the  Christian 
Church  in  all  ages*  hath  been  guilty  of  the  most  profane  and 
abominable  idolatry,  and  the  ritual  of  the  Church  of  England,! 
among  others,  is  contaminated  with  the  abomination  of  heathen- 
ism, by  instituting  divine  service  to  a  creature.  The  hosts  of 
Heaven  sing  Holy,  Holy,  Holy,  for  nought ;  and  (vvith  horror  be 

*  See  Lord  Chancellor  King'  o?i  the  Creed,  ch.  vi.  p.  316. 
I  See  her  Litany ;  her  offices  of  Consecration  of  Priests,  &c.  and  the 
Boxologies. 

VOL.  ir.  F 


42  ALEHIM,  OR  GOD. 

it  spoken)  God  himself  hath  failed  in  the  performance  of  his  pro- 
mise, that  his  people  should  be  led  ayid  guided  into  all  truths 
and  that  against  his  Church  the  gates  of  Hell  should  never  firevail. 
But,  if  it  be  impossible,  that  God  should  have  so  left  his  Church, 
or  that  his  faithfulness  and  truth  should  thus  have  failed  ;  it  will 
follow,  that  the  Holy  Spirit  hath  been  rightly  th6  object  of  their 
constant  adoration,  and  that  he  himself  hath  inspired  them  with 
his  grace  to  render  to  him  this  tribute  of  their  praise. 

The  Holy  Ghost  then  is  God.  But  it  has  been  before  said,  and 
it  is  a  principle  of  true  religion  which  even  the  wiser  sort  of  hea- 
thens have  assented  to,*  that  there  is  but  one  God.  It,  therefore, 
the  scriptures  inform  us,  that  there  are  three  distinct  persons, 
styled  Father,  Son  and  Spirit,  who  have  distinct  offices  and  ener- 
gies in  the  salvation  of  man ;  and  that  each  of  these  three  doth 
claim  the  power  and  name  of  the  one  Jehovah  ;  it  is  obvious,  that 
they  are  not  ofie  in  the  same  resfiect  as  they  are  three^  but  that 
there  is  a  real  distinction  in  their  inseparable  union.  One  they 
must  be  essentially^  for  there  is  but  one  God  :  Three  they  must 
also  be  hy/iostaiical'y  or  personally  ;  or  there  is  neither  Father, 
Son,  nor  Holy  Ghost,  and  of  course  the  scriptures  are  false. 
The  conclusion,  therefore,  is  plain  and  clear,  that  these  three 
persons  nve  one  Godhead,  and  that  the  one  Godhead  (if  it  may  be 
said)  is  the  common  substratum  of  the  three  persons,  in  which 
they  mutually  and  inseparably  coexist,  "  without  any  difference 
or  inequality."  To  express  this  intercommunity  of  the  divine 
persons,  the /J/wm/ names,  ascribed  to  the  Godhead  in  the  He- 
brew Bible,  appear  to  have  been  revealed  ;  and  not  honoris  causa, 
or  for  the  sake  of  dignity,  as  some  have  imagined ;  because  God 
can  receive  no  honor  from  mere  sounds,  but  only  from  v/hat  they 
signify ;  and  he  has  given  us  not  the  least  hint  that  he  has  used 
the  plural  number  for  any  such  purpose.  And  if  the  Godhead  be 
one  only  person,  with  what  sort  of  propriety  is  the  plural  number 
Alehim  so  often  used,  when  its  own  singular  Aloah  would,  in 
that  cQse,  be  so  much  the  fitter  term?  Besides,  it  is  a  question 
upon  his  truth,  that  he  should  call  himself  we  and  us,  instead  of 
I  and  ME,  as  he  frequently  doth,  if  he  were  only  one  person  or 

*  Selden,  de  Diis  Syris.  Prol.  c.  3.  To  the  s.ime  purpose,  Maximus  Tv- 
rius,  a  heallien,  says  eloquently :  "  Amidst  all  the  contx'oversy,  di.scord, 
•'  and  diflerences  of  men,  you  may  see  one  rule  and  opinion  obtaining: 
"  Ihroui^diout  the  world,  That  God  is  o7ie,  tlic  King-  and  Fatlicr  of  all  things, 
«  with  many  other  Gods,  his  children  reigning'  with  God.  'I'his  l)otli  the 
*•  Greek  and  Barbarian  maintain ;  this  is  asserted  by  nations  both  near  and 
"  remote  ;  and  in  this  both  the  wise  and  the  ignorant  ai'e  agreed."  Ink 
jilura  upud  Grot,  de  rev.  lid.  Christ.  I  1.  §■  n.  16.  22- 


ALEHIM,  OR  GOD.  43 

subsistence  ;  and  it  would  be  representing  G  •>d  as  complimenting 
himself,  at  the  expence  of  his  veracity,  in  the  hollow  language 
of  earthly  courts  and  princes. 

To  render  this  important  point  still  more  undeniable,  it  may 
not  be  improper  to  produce  some  proofs  from  the  scripture,  in 
addition  to  those  offered  under  the  name  Alehim  in  the  former 
volume,  which  may  evince,  that  what  is  said  of  the  Father,  is 
said  of  the  Son  and  Holy  Gfiost  without  reserve  or  limitation,  and 
that,  therefore,  they  are  one  in  essence  though  three  in  person. 

God  alone,  mediately  or  immediately,  can  raise  the  dead. 

But  the  Father  raiseth  up  the  dead,  and  guickenetii  them  :  John 
V.  21.  So  doth  the  Son,  whom  he  will:  Ibid.  And  the  Spirit 
raised  and  quickened  even  Christ  himself  from  the  dead.  1  Pet 
Jii.  18.     See  also  Rom  viii.  11. 

Therefore  each  of  these  three  must  be  God. 

But  there  is  but  one  God  : 

And,  therefore,  these  three  are  one  God. 

Col.  ii.  2.  The  Apostle  here  speaks  of  the  rnysterij  of  God, 
and  of  the  Father,  and  of  Christ.  Now,  if  the  God  and  the  Fa- 
ther in  this  place  are  one  and  the  same  person  ;  it  will  follow 
upon  the  same  ground,  that  God,  and  the  Father,  and  Christ,  are 
all  one  and  the  same  person ;  for  the  same  copulatives  unite  the 
one  and  the  other.  The  Apostle,  likewise,  could  not  have  called 
that  a  mystery  (to  acknowledge  which  the  Colossians  were  to  in- 
crease in  faith,)  which  would  only  imply  that  these  three  names 
meant  one  and  the  same  thing  ;  for  this  would  have  been  playing 
upon  terms,  which  is  a  sort  of  folly  not  to  be  found  in  God's  word. 
But  if  he  meant  the  doctrine  of  a  Trinity,  and  that  the  Father,  and 
Christ  as  to  his  diyinity,  with  another  person  termed  God,  who, 
from  other  scriptures  we  learn,  must  be  God  the  Holy  Ghost,  are 
three  persons  in  one  Godhead  ;  then  he  might  justly  call  it  a  mys- 
tery, because  it  is  both  a  divine  revelation  and  a  matter  of  faith, 
to  the  acknowledgment  of  which  it  would  be  the  riches  of  the 
full  assurance  of  understanding  to  obtain.  And  these  last  words 
areas  much  a  mystery  to  the  carnal  mind,  as  the  doctrine  of  the 
Trinity  can  be  to  any  mind ;  but,  however,  not  the  less  certain 
and  true. 

Haggai  ii.  4,  5.     I  am  with  you,  saith  Jehovah  Sabaoth,  with  the 

VVord  which  'ma  I  cut  ojf  (or  severed;  with  you  in  bringing  you 

forth  from  Egypt,  and  my  Spirit  residing  in  the  midst  of  yozi.,  (hat 


44  ALEHIM,  OR  GOD. 

xj  e  might  not  fear  *  In  this  glorious  promise  arc  mentioned  the 
three  covenanting  persons,  Jehovah,  the  Word  and  the  Sfiirit ; 
and  it  doth  not  seem  improbable,  that  the  Apostle  had  his  eye 
wpon  this  passage,  when  he  wrote  the  remarkable  text  of  the  three 
nvitncss^s  in  Hea-ven,  the  Father^  Word,  and  the  Holy  Ghost  ; 
1  John  V.  7.  However,  in  that  text  of  Haggai  there  are  three 
persons,  as  well  as  in  that  of  St.  John  ;  and  in  both  the  three 
mre  one. 

Maith.  iii.  16,  17.  Here  we  find  the  Father  speaking,  'This  is 
my  beloved  Son,  &c. — to  the  Son  the  Heavens  ivere  opened,  and 
ufionhim  descended,  hv  a.  visible  testimony,  the  S/iirit  like  a  dove. 

That  the  Father  is  God  is  allowed  by  all.  That  the  Son,  for 
whom  these  words  were  used,  is  God,  will  appear  from  the  se- 
cond Psalm  and  the  first  chapter  of  Heb.  And  that  the  Spirit  is 
God,  beside  the  proof  already  given,  is  manifest  from  Isaiah  xi,  2. 
where  he  is  expressly  called  the  Spirit  Jehovah. 

But  there  is  but  one  God. 

Therefore  the  Father,  Son,  and  Spirit  are  one  God. 

John  xiv.  23.  The  Father  dwells  in  believers.  Eph.  iii.  17. 
Christ  dwells  in  them.  Rom.  viii.  9.  The  Spirit  also  dwells  in 
them. 

But  God  hath  said,  I  will  dwell  in  them,  Sec.  2  Cor.  vi.  16. 

*  The  word  nnis  rendered  in  our  version,  /  have  covenanted,  is  strictly, 
I  have  cut  off,  or  severed,  iind  ulludes  to  the  cutting  in  pieces  or  severing- 
of  a  clean  beast  before  the  Lord,  as  the  instituted  type,  tliat  Christ,  the 
^TfjX purifier  of  his  people,  should  be  so  cut  o^and  severed,  as  xo  be  applied 
to  then-  respective  use  and  benefit.  And  i.he  institution  of  the  Lord's  Sup- 
per retains  the  same  idea,  that  Christ  is  broken  and  distributed  among  his 
redeemed.  The  above  text  in  tlie  Pi'ophet  refers  to  the  Paschal  Lamb  in 
Exod.  xii.  who  was  sacrificed  and  severed,  and  whose  blood  was  sprinkled 
upon  the  houses  ot'  the  Israelites,  that  the  vengeance  of  God  might  pass  over 
them,  and  hence  this  Lamb  was  itself  called  the  Passover,  and  its  death  the 
sacrifice  of  the  LarcPs  Passover  ;  and  it  was  to  be  a  memorial  to  them,  that 
this  _/i>5«-6o»7j  Lamb  (i or  it  was  a  male  of  the  first  year)  was  typically  slain 
for  che  salvation  of  X\\ft  first-bom  among  the  people  Israel  Thus  Christ  our 
Passover  was  sacrificed  for  the  first  (>o^-n,  wlio  are  called  the  Church  of  the 
first-bom,  -whose  names  are  luritien  in  Heaven  ;  and  was  the  Word  (here  men- 
tioned by  Haggai)  ivithxvhom  Jehovah  -was  (or  as  the  Apostle  speaks,  God 
■was  in  Christ)  and  whom  He  cut  off,  as  t/ie  first-born  Lamb,  -anthout  spot  or 
hleminh.  to  be  a  ransom  for  their  deliverance  from  the  .spu'itual  Egjpt  or  bon- 
djigc  ;  and  in  tesi  imony  of  whicli  his  Spirit  would  reside  in  them,  that  they 
•might  not  fear  on  account  of  their  sins,  but  have  everlasting  consolation  and 
good  hope  through  grace. 

It  IS  vvortli  remarking  from  Dr.  MWji,  that  the  Targum  of  Jonathan  Ben 
Uzziel  t!>e  Chaldee,  hatli  rendered  this  text  of  Haggai ;  /  am  with  you,  saith 
the  Lord  of  Hosts,  with  the  Word  vy/wcA  covenanted  with  yoti,  when  ye  came  out 
tf  Egypt,  and  my  Spin:  which  abide th  in  the  midst  of  you.  See  Dr.  Allix's 
Judgment  of  the  Jewish  Church,  p.  358.  Of  tlie  Targums,  &c.  see  a  clear. 
yet  concise,  accotmt  in  Prideaux's  Connect.  Part.  ii.  B.  8. 


ALEHIM,  OR  GOD  45 

Therefore,  the  Father,  Son  and  Spirit  are  God. 

Mattb.  xxviii.  19.  People  are  to  be  baptized  in  the  name  of  the 
Father,  Son,  and  Holy  Ghost.* 

But  there  is  only  oyje  Lord,  as  well  as  one  faith  and  one  bafi" 
tism.     Eph.  iv.  5. 

Therefore,  these  three  are  the  one  Lord,  who  is  the  object  of  this 
faith,  and  to  whom  his  people  are  baptized. 

The  following  text  is  an  invincible  argument  by  itself ;  and 
therefore  it  is  not  a  wonder,  that  the  adversaries  of  the  doctrine 
should  iittempt  every  means  to  get  "  well  rid  of  it." 

1  John  V.  7,  There  are  three  that  bear  record  in  Heaven,  the 
Father,  the  Word,  and  the  Holy  Ghost ;  and  these  three  are 

ONE.f 

2  Cor.  xiii.  14.  The  grace  of  the  Lord  Jesus  Christ,  and  the 
love  of  God,  and  the  comfminion  of  the  Holy  Ghost,  be  with  you 
all,  Aiyicn. 

But  it  is  God  who ^iveth grace.  1.  Pet.  v.  5.  et  al.  Therefore 
Christ  is  God.  It  is  the  Father  who  loveth  and  bestoweth  love, 
and  he  is  here  called  God.  And  the  communion  or  fcllowshifi  of 
the  Holy  Ghost,  must  be  that,  by  which  believers  have  fellowship, 
with  the  Father  and  Son,  1  John  i.  3.  and  which  is  called  ye//o7£;- 
shift  with  God,  in  v.  6.  From  whence  it  may  be  inferred,  that 
the  Spirit  is  God  ;  or  else  the  communion  of  the  Church  is  with  a 

*  "  This  is  an  evident  demonstration  of  the  Spirit's  Divinity  ;  for  it  can- 
not be  believed,  that  to  two  persons,  tertium  quid,  a  third  something-  should 
be  added,  which  might  only  be  an  operation  or  a  quality.  Noi-  are  \\e  bap- 
tized in  the  name  of  any  operation  or  grace,  but  in  the  name  of  God.  Nor 
do  we  believe,  according  to  the  creed,  in  a  Spirit  which  may  not  be  God. 
And  if  the  sin  against  the  Holy  Ghost  be  unpardonable;  against  whom  bat 
God  can  such  an  offence  be  committed  ?"  Molenseus  de  uno  Deo,  &c.  apud 
Thes.  Sedan.  Vol.  i.  p.  93.  If  the  Holy  Ghost  m  this  text  be  nothing  but  a 
quality,  there  can  be  no  reason  given,  why  the  other  two  names,  which  are 
coupled  with  it  should  be  more  :  And,  in  that  case,  it  was  no  material  blun- 
der, which  those  ignorant  chmxhmen  made,  who,  instead  of  using  the 
above  names  in  Latin,  baptized  in  nomine  patria,  et  Jilia,  et  spiritusancta. 
iSmn.  Condi,  per  Carranzam.  p.  357. 

■j-  Let  any  unprejudiced  person  read  the  context,  and  he  must  perceive  a 
flagrant  chasm  if  this  text  be  removed.  It  is  so  necessary  to  the  Apostle's 
argument,  that  the  argument  is  not  complete  without  it :  And  it  is  abund- 
antly  more  likely,  that  these  remarkable  words  should  be  left  out  and  ob- 
literated in  copies,  made  or  kept  by  the  ancient  heretics,  than  that  thev 
should  have  been  foisted  in  by  tlie  orthodox,  who  have  authorities  enough 
beside  for  the  doctrine  expi-essed  in  them.  If  the  reader  would  see  a  full 
investigation  of  this  matter,  let  him  consult  the  excellent  Witsius,  in  his 
third  E.vercit.  de  Sermone  Dei,  and  the  authorities  cited  therein.  See  also 
the  Letters  annexed  to  Sloss  upon  tlw  Trinity.  Mill  ui  loc.  To  wliicli  may 
be  added  a  very  sensible  and  learned  discussion  in  several  Letters  sig-ned  T., 
;n  the  Gent.  Jifag-azine.  iov  the  year  17S?. 


46  ALEHIM,  OR  GOD. 

creature  ;  and  the  Apostle  would  bless  the  Church  in  the  name 
of  a  creature,  which  creature  he  hath  placed  upon  a  line  with  God 
himself. 

These  three  persons,  then,  are  God  ;  and,  because  the  Godhead 
is  but  one, they  are  one  God. 

From  this  unity  of  essence  alone,  can  we  conceive  the  purpose 
of  God  in  denominating  the  Holy  Spirit  by  various  titles,  which  be- 
long to  the  Father  and  the  Son,  or  why  he  is  called  the  Spirit  of 
the  Father  ;  Eph.  iii.  16.  the  Sfiirit  of  the  Son  or  of  Christ  ;  Gal. 
iv.  6.  Phil.  i.  19.  the  Sfnrit  Jehovah  or  of  Jehovah  (which  is  just 
the  same,  unless  it  can  be  proved,  that  there  is  any  Spirit  in  God, 
which  is  not  himself)  Is.xi.  I.et  al.  and  the  Spirit  Alehim  ;  Gen. 
i.  2.  Being  essentially  one  with  the  Father  and  the  Son,  he  cannot 
be  a  different  Sfiirit  from  them,  for  then  there  would  be  three  Hfii- 
rits  and  three  essences  ;  but  he  is  essentially  one  and  the  selfsame 
Spirit,  dividing  his  gifts  according  to  his  will,  anci  inducing  faith 
in  the  souls  of  his  people.  All  other  people  are  called  sensual^ 
not  having  the  Spirit,  wiiich  is  explained  still  further  by  their 
having  no  hope  and  being  without  God  in  the  world. 

One  argument  more,  instead  of  a  multitude  which  might  be 
sj-iven,  shall  suffice. 

Mai.  ii.  10.  Hath  not  07ie  God  created  us  ? 
But  in  Eph,  iii.  9.  we  find,  that  God  (plainly  meaning  ihefath- 
erj  created  all  things  :  In  Col.  i.  16  th<xt  Christ  created  all  things 
in  Heaven,  earth,  Sec.  And  in  Job  xxxiii.  4,  that  the  Spirit  of  God 
made  man,  and  gave  him  life  ;  that  the  same  Spirit  made  the  Host 
of  Heaven,  in  Ps.  xxxiii.  6.  and  in  Is.  xl.  13 — 17.  that  to  the  same 
Spirit  (who  is  called  God  v.  18)  all  nations  are  as  nothing. 

Either,  therefore,  these  three  distinct  agents  are  but  one  God  ; 
and  so  the  syllogism  is  perfect;  or,  there  are  three  different  Cre- 
ators and  three  Gods,  which  proposition  will  contradict  the  major, 
and  many  other  texts  in  the  Bible. 

Thus  it  seems  very  fairly  to  appear,  that  the  Holy  Spirit  is  Je- 
hovah and  Alehim,  personally  and  per  se,  and  consequently  the 
object  of  praise  and  adoration  ;  and  that  in  an  essential  conjunc- 
tion of  this  Holy  Spirit  witli  the  Father  and  Son,  wiio  likewise  ar« 
personally  and  per  se  Jehovah  and  Alehim,  there  is  orte  only  true, 
infinite,  everlasting,  incomprehensible.  Lord  God  ;  by  whom,  in 
v/hom,  and  from  whom  are  ail  things,  to  whom  be  glory  forever 
and  ever,  Amen. 

That  Jehovah,  therefore,  exists  in  three  persons,  is  a  truth, 
which  he,  V'bo  only  could  know  it,  hath  been  pleased  to  reveal  in 


ALEHIM,  OR  GOD.  47 

his  word  :  but  it  may  be  an  everlasting  truth  in  itself,  and  yet  no 
more  truth  to  us,  respecting  our  comfort  from  it,  than  it  is  to  fal- 
len Angels,  or  the  ground  beneath  our  feet.  The  question  then 
Occurs ;  "  what  interest  has  the  soul  of  a  believer  in  this  truth  cf  a 
Trinity,  and  of  the  divine  personality  and  self-existence  of  the 
Holy  Ghost .?"  All  divine  truth  hath  its  nse  ;  and  the  mere  clear- 
ly it  shines  (and  clearly  it  would  ever  shine  but  for  the  clouds  of 
sin  and  corruption,)  the  more  comfortable  awd  reviving. 

The  first  great  advantage,  which  the  Christian  perceives  to  be- 
long to  him,  in  this  doctrine  of  a  Trinity  is — the  covenanted,  cer- 
tain, and  unchangeable  purpose  of  the  whole  Godhead,  both  in  es- 
tablishing the  means  and  in  securing  the  end,  of  his  eternal  salva- 
tion. He  perceives,  that  the  means  are  equal  to  the  end,  and 
that  the  end  must  be  the  result  of  the  means;  because  the  great 
agents,  who  use  the  means,  are  divine  and  infinite,  can  neither  be 
mistaken  in  their  views,  nor  be  disappointed  in  their  purposes. 
Jehovah,  ivho  fainteth  not,  neither  is  weary,  is  the  Alehim,  and  is 
engaged,  by  an  everlasting  covenant  existing  in  his  divine  person- 
ality, to  create,  recover,  and  preserve,  the  souls  of  his  people. 
Nothing,  therefore,  can  arise  which  hath  not  been  foreseen  ;  no 
impediment  thrown  in  the  way,  which  was  v\oi  for eknoivn  ;  no 
difficulty,  but  which  was  designed  to  be  overcome.  The  great  sin 
of  Adam,  that  fountain  from  which  innumerable  streams  of  iniqui- 
ty have  overflowed  the  world,  hath  only  rendered  this  covenant 
more  illustrious,  by  proving,  that  where  sin  did  abound,  grace 
could  much  more  abound,  and  that  nothing,  which  concerned  the 
happiness  or  misery  of  myriads  of  souls  for  everlasting  ages,?s  too 
hard  for  Jehovah.  It  is  not  too  hard  indeed  for  Him  ;  but  it  would 
be  infinitely  too  hard  for  all  created  strength,  whether  in  earth  of 
Heaven.  None  but  Jehovah  could  reconcile  to  Jehovah :  none 
but  himself  had  either  will,  or  love,  or  power,  to  accomplish  the 
reconciliation.  This  certainty  and  perfect  ordination,  then,  of  the 
everlasting  covenant,  is  a  ground  of  great  consolation,  to  all,  who 
through  faith,  have  an  interest  in  it.  It  is  a  consolaiion,  which 
they  are  privileged,  i7ivited,and  coimnanded  to  take;  that  God 
may  be  glorified  in  the  felicity  of  his  chosen,  even  in  the  presence 
of  this  miserable  world.  If  the  Father  hath  determined  to  love  ; 
if  the  Son  hath  completely  rf/fcmff/;  if  the  Holy  Spirit  hath  be- 
gun to  bless  ;  if  thus  the  Alehim  in  Jehovah,  the  three  persons  in 
one  essence  ;  or  Jehovah  Alehim,  the  Unity  in  Trinity  ;  are  en- 
t;'agcd  for  his  people's  happiness  and  salvation  :  Vi'hat  men,  what 


48  ALEHIM,  OR  GOU. 

devils,  what  height,  -what  depth,  -what  other  creature,  of  what 
creatures  all  together,  can  frustrate  his  design,  extinguish  his 
love,  and  resist  the  eternal  impressions  of  his  power  1  O  could 
believers  see,  on  what  a  rock  of  eternity  their  hope  and  all  their 
eternal  concerns  are  divinely  built ;  they  would  blush  for  shame 
at  those  fruitless  anxieties,  those  foolish  vexations,  by  which  they 
are  too'  often  engrossed,  through  this  momentary  scene,  and  by 
which  they  at  once  so  frequently  dishonor  the  cause  of  religion, 
and  disgrace  themselves  in  the  sight  of  a  watchful  world  I  They 
would  blush  again  to  think,  that  the  miserable  slaves  of  lust  and 
Hell  should  pretend  to  talk  of  more  happiness,  than  the  children  oj 
the  kingdom  who  are  privileged  to  have  God's  jierfect  peace  in 
their  hearts,  and  are  born  for  his  eternal  peace  in  Heaven. 

Another  comfort,  which  the  believer  hath  a  right  to  draw  from 
these  truths,  is,  that  having  the  earnest  of  the  Spirit  in  his  soul, 
first  in  quickening  from  the  death  of  sin  ^  and  then  working  faith, 
hope,  and  love  towards  Christ ;  he  is  privileged  to  receive  some 
degree  of  assurance  from  the  word  of  God,  in  proportion  to  the 
evidence  of  this  earnest  from  the  Spirit  of  God,  that  he  who  hath 
begun  the  good  work,  will  carry  it  on  to  perfection.  The  written 
word  declares  the  divinity  of  this  spiritual  agent ;  and  this  agent 
brings  the  heart  to  the  word,  by  which  he  gives  his  own  divine 
persuasion ;  so  that  the  believer  can  say,  "  I  set  to  my  seal  upon 
God's  revealed  truth,  and  I  am  enabled  to  do  it  by  the  grace  of 
God's  enlightening  Spirit ;  upon  this  united  testimony  in  my  be- 
half, I  believe,  that  God's  love  cannot  fail^  but  that  I  am  saved  in 
Jehovah  with  an  everlasting  salvation." 

Come,  believer;  hast  thou  a  right  to  this  language ;  and  are 
these  thy  privileges  ;  and  wilt  thou,  then,  being  the  king's  son  go 
serf  all  thy  days?  ?l  stranger,  indeed  intermeddleth  not  with  the 
joy  of  God's  heritage;  but  thou  art  7io  stranger  any  more  ;  thou 
hast  an  unalienable  claim  to  the  choicest  delights  of  thy  Father's 
house,  and  art  more  welcome  to  enjoy  them  all,  than  to  pass  by 
the  least  of  them.  Thou  art  not  straitened  in  Him  at  any  time  ; 
hut  only  in  thine  own  dowels.  I71  thij self  or\c;\n^\es  every  cause 
of  complaint;  not  in  thy  merciful  Lord.  Thou  canst  not  exhaust 
an  infinite  ocean  of  everlasting  good  ;  but  thou  mayest,  as  all  too 
often  do,  shut  thine  own  mouth,  and  taste  for  a  lime  not  a  drop  of 
it.  O  the  depth  of  unbelief  I  may  we  all  cry,  as  well  as,  O  the 
depth  of  the  riches  of  God  I  If  this  deep  did  not  answer  to  the 
other,  and  confound  it ;  the  strongest  believer  in  the  world  would 
■^or  s;v5m  long  upon  the  surface,  but  must  be  swallowed  up  in  the 


ALEHIM,  OR  GOD.  49 

dismal  abyss.  And  yet  if  the  eye  be  but  opened,  and  tlie  heart 
graciously  enlarged  ;  here  is  enough  and  to  spare  of  mercy,  love, 
and  faithfulness  in  God,  an  infinite  abundance  of  such  durable  rich'- 
es  as  are  commensurate  wiih  the  existence  of  God  himself,  and 
flow  incessantly  from  his  fulness.  If  our  harps  were  but  in  con- 
stant tune ;  that  is,  if  our  spirits  were  but  in  purer  harmony, 
or  more  exact  unison  with  God  the  Spirit ;  we  should  feel  as 
well  as  utter  the  Psalmist's  fervent  song,  which  that  Spirit 
inspired;  how  great  is  thy  goodness  which  thou  hast  laid  up*^ 
for  them  that  fear  thee  ;  which  thou  hast  wrought  for  them 
that  trust  in  thee^  before  the  so7is  of  men  I — O  love  Jehovah  all 
ye  his  saints;  Jehovah  preserveth  the  faithful  and  completcth 
with  exaltation  him  that  doUi  excellency. \  Be  of  good  courage 
and  he  shall  strengthen  your  heart.y  all  ye  that  hope  in  Jehovah  ! 
Psalm  xxxi.  19,  23,  24. 

Afflicted  Christian  ;  thou,  who  art  tossed  and  exagitated  either 
in  body  or  in  mind,  and  often  in  both  r  Here  is  comfort,  rich  com- 
fort, and  everlasting  consolation,  for  thee  I  Thou,  indeed,  art 
writing  bitter  things  against  thyself:  and  bitter  things  most  tru- 
ly may  be  written  of  thee  :  Thou  canst  not  set  down  a  thousandth 
part  of  the  evil,  which  exists  in  thy  heart,  and  which  hath  polluted 
thee  before  God,  through  every  day  of  thy  life.  If  the  world  did 
not  complain  of  thee  ;  if  thy  friends  did  not  murmur  ;  if  perhaps 
the  very  partner  of  thy  cares,  who  sliould  be  as  thy  right  hand, 
did  not  concur  to  annoy  :  The  sense  of  thy  own  sinfulness,  weak- 
ness, unprofitableness,  and  deserts,  would  be  sufficient  in  the 
hand  of  the  enemy,  to  hai'rass  and  perplex  thy  wearied  soul.  Butj 
fear  not,  thou  miserable  worm.  Take  thine  eyes  from  the  earth, 
and  look  upward.  Look,  with  the  Bible  in  thine  hand,  upwards 
to  Him,  who  sent  it  down,  in  pity  and  grace,  to  JHst  such  misera- 
ble worms  as  thou  art.  All  thy  fellow-creatures  have  cause  for 
the  worst  of  thy  feelings ;  and,  if  mercy  had  opened  tlicir  eyes, 
their  hearts  for  a  time  would  ache,  and  mourn,  and  droop,  even 
as  thine.  Thou  art  alivt  ;  therefore  thou  canst  feel :  The  dead 
in  body  have  no  sensation,  nor  have  the  dead  in  sotiL    Ask  for  a 

*  riJSS  hidden  ;  i.  e.  from  the  world.  Hence  God's  wisdom  is  called  mys- 
tery or  hidden  -msdom,  his  people  are  termed  hidden  ones,  and  their  life  is 
said  to  be  hid  with  Christ  in  God.  T/ie  world  kniotveth  us  not  (saith  the  Apos- 
tle) because  it  knew  him  not. 

f  To  render  this  clause  in  a  good  sense,  seems  more  agreeable  to  the  con- 
text which  is  addressed  to  Gud's  people,  than  the  comnion  and  otlier  ver- 
sions which  have  followed  the  Ixx.  The  Psalmist  is  proposing-  moth  es  of 
comfort ;  and  certainly  it  is  a  greater  cause  of  joy  to  the  faithful,  that  Jeho- 
vah wiljL  complete  iUeir  salvation,  than  that  ha  will  re7i'ard  a  proud  doer, 
which  is  no  part  of  that  salvation. 

VOL.    It.  G 


CO  ALEHIM,  OR  GOD, 

ray  of  this  Spirit  to  illuminate  thy  mind,  while  thou  ixadesthis  ho- 
ly book,  that  his  promises,  his  exceeding  great  and  firecioua 
promises,  may  not  be  passed  over  unnoticed,  but  stand  like  so 
many  Angels  in  the  way  to  point  thee  to  rest,  and  to  thy  best  good 
hope  through  grace.  Reading  by  his  light,  thou  wilt  find  (and  O 
that  thou  mayest  find  it  to  thy  unspeakable  joy !)  that  there  is  not 
one  harsh  word,  not  one  severe  denial,  to  the  weakest,  the  poorest  j 
the  worst  returning  sinner,  who  longs  for  mercy  brecause  he  sees  his 
want  of  it.  On  the  contrary,  just  such  as  thou  art  (behold  thy- 
self as  vile  as  thou  canst,)  are  welcome  only  to  Jesus;  and  for 
these  poor,  halt,  maimed  and  blind,  is  the  rich  feast  of  the  kingdom 
prepared.  These  thy  sovereign  Lord  Jilleth  with  good  things  j 
The  rich  alone,  those  who  conceit  themselves  to  be  full  and  in- 
creased, he  sendeth  emfity  away.  If  thou  seest  thy  need  of  God's 
mercy;  it  is  because  God  hath  already  had  mercy  upon  thee.— 
Trust  in  him,  therefore,  and  implore  the  gracious  power  of  his 
omnipotent  Spirit ;  thou  shalt  then  find,  that  his  own  faithfulness 
to  his  word  shall  keep  thee  from  falling,  and  in  the  best  time  re- 
lieve thee  from  all  thy  impressions  of  sorrow.  Live  upon  thii> 
promise,  and  soon  shalt  thou  have  it  fulfilled:  I/ye,  being  evil, 
know  how  to  give  good  gifts  unto  your  children  :  how  much  mors 
aAall  your  heavenly  leather  give  the  Holy  Spirit  to  them  that  ask 
him  ?  Ask,  and  receive  :  Seek,  and  thou  shalt  freely  obtain. 

The  omnipotence  of  this  Spirit  is  the  Christian's  unfailing 
ground  of  hope.  He  hath  indeed  a  strong  Lord,  and  one  as  wise 
as  he  is  strong,  and  present  as  he  is  wise.  Nothing,  concerning 
his  people,  escapes  his  notice ;  and  all  their  holy  cares  are  his 
own,  and  his  own  to  relieve  or  fulfil  them.  O  what  a  kind  Be- 
nefactor have  we,  who  are  saved  by  his  grace  !  He  saw  us  in  our 
sins,  and  had  mercy  upon  us,  nay,  loved  us,  when  we  were  abomi- 
nable and  deformed  :  He  loved  us  to  purify  us  from  our  abomina- 
tions, and  to  deck  us  with  the  beauty  of  his  holiness.  After  all  this 
cost  and  concern,  shall  he  cease  to  love  us,  and  be  gracious?  Shall 
his  hand  stop  its  bounty,  or  his  heart  refrain  to  love  ?  He  might 
cease  to  love  us,  if  his  motives  of  regard  arose  from  our  faithful- 
ness or  worth  ;  but  standing,  as  they  do,  upon  his  own  sublime  be- 
nevolence ;  fixed,  as  they  are,  upon  the  Rock  of  ages;  and  ari- 
sing, as  they  have  done  through  all  eternity,  from  an  irrevocable 
covenant  of  everlasting  truth  :  The  Father  must  lose  his  paternal 
affection,  the  Son  all  the  merit  of  his  suffering  and  obedience,  the 
Holy  Spirit  his  operation  and  effect,  and  the  whole  Godhead  change 
or  cease  to  be ;  ere  wc,  who  are  brought  into  the  bond  of  this 


ALEHIM,  OR  GOD,  51 

covenant  and  have  cast  our  souls  upon  it,  can  be  lost  after  all  and 
sink  into  perdition.  This  is  our  privilege,  to  knov)  that  we  have  an 
unchangeable  God,  and  that,  only  through  him,  we  are  kept  un« 
changeable  too.  In  this  view,  we  are  made  both  happy  and  holy 
at  once :  Hafifiy,  because  we  are  safe  in  our  God ;  and  holy  in 
hira,  because  we  are  led  to  depend  upon  him,  and  to  receive  out 
of  his  fulness  grace  for  grace.  This  grace  is  the  pledg-e  of  our 
interest  in  the  covenant,  and  cannot  be  abused.  Men  may  pervert 
the  nocion,  but  they  cannot  corrupt  the  thing  ;  for  the  possession 
oS  the  filcdge  will  always  spur  the  diligence,  holiness,  and  hope  of 
those,  on  whom  God  hath  been  pleased  to  confer  it. 

And  how  it  doth  fill  every  gracious  heart  with  wonder  and  joy, 
that  God  should  be  pleased  to  dwell  thus  in  very  deed  with  man  / 
2  Chron.  vi.  18.  That  he  should  have  thoughts  of  love  and  com- 
placency for  sinners,  traitors,  and  rebels  !  "  Next  to  the  love  of 
Christ,  f  said  a  good  man)  in  taking  our  nature,  we  may  wonder  at 
the  love  of  the  Sfiirit,  in  taking  up  his  residence  in  such  defiled 
souls,  and  turning  a  dungeon  into  a  temple,  a  prison  into  a  para" 
dise,  yea,  an  Hell  into  an  Heaven."  And  in  another  place,  he  adds, 
"  To  make  so  little  grace  so  victorious  over  so  great  a  mass  of 
corruption  ;  this  requireth  a  Spirit  more  than  human  ;  this  is  to 
preserve  fire  as  in  the  sea,  and  a  part  of  Heaven  as  it  were  in  Hell. 
Here  we  know  where  to  have  this  power,  and  to  whom  to  return 
the  praise  of  it."*  It  is  matter  of  wonder  upon  earth  to  every  be- 
liever, that  God  should  have  mercy  upon  him;  and  he  is  ever 
ready  to  ask,  "  why  me,  Lord,  why  me  ?  Who  am  /,  and  what  is 
my  Father^s  house,  that  thou  hast  brought  me  hitherto  ?  I  deserv- 
ed nothing  but  Hell ;  and  thou  hast  placed  me  in  the  full  view  of 
Heaven  !  I  sought  death  in  the  error  of  my  life  y  and  thou  hast 
given  me  hopes  of  life  everlasting  i" — And  it  is  a  matter  of  won- 
der, and  will  always  be  a  matter  of  wonder,  in  Heaven  itself:  The 
very  Angels  desire  to  firy  into  it.  The  love  of  their  Maker  is  so 
deep,  that,  though  they/irt/,  they  cannot  see  to  its  bottom  :  It  is 
too  vast  and  profound  for  even  the  capacious  and  subtle  intellect 
of  Angels.  The  world  above  is  full  of  rapturous  astonishment, 
and  admires  the  love,  which  was  stronger  than  death,  and  the  pity, 
which  encountered  rebellion  to  save.  All  Heaven  exults  in  the 
effusion  of  unbounded  mercy,  and  welcomes  the  sinner,  the  re= 

*  Dr.  Sibbes  in  his  Bruised  Reed ,-  one  of  the  most  comfortable  books  of 
practical  Divini'.y,  in  oiir  language,  for  mourning  and  afflicted  Christians, 
His  Fountain  Sealed  is  MWJthcr  excellent  work,  a,nd  ^v^ittm  in  a  etils  above 

his  tim?. 


5-2'  ADONAI. 

claimed,  the  pardoned,  the  exalted  shiner,  to  his  mansion  oF  peace. 
And  Heaven  sees  and  owns,  that  the  whole  is  everlasting  grace, 
and  that  its  lowest  tribute  is  everlasting  glory.  Let  us  join,  be- 
loved souls,  let  us  join  this  delighted,  this  majestic  throng,  in 
pouring  forth  the  richest  praise  of  our  souls  for  benignity  and 
blessings  of  grace  showered  down,  not  upon  them,  but  upon  us. 
Shall  they  therefore  triumph  with  transport  for  us?  And  shall 
not  tve  join  with  them  to  acclaim  aloud  for  ourselves  ?  Shall  hu- 
man hearts  be  dull  ;  when  for  these  very  hearts  all  Heaven  is  full 
of  jov  ! — O  forbid  it  meixy,  truth,  and  love  divine  ! — Come,  thou 
gracious  Spirit,  for  thou  only  canst  inspire  thankfulness  and 
praise;  couie  and  inspire  them  into  every  believing  soul!  O  fill 
xis  with  the  sense  of  that  faithfulness  and  truth,  which  stooped  so 
low  from  Heaven,  only  for  the  purpose  of  leading  us  thither;  nor 
let  us  dishonor  such  unmerited  bounty,  either  by  living  ivithout 
its  power,  or  beneath  its  dignity  and  our  own  !  Thou  hast  exalted 
us  ny  grace  ;  suffer  us  not  to  debase  and  degrade  ourselves  by  sin : 
Bui  complete,  O  complete,  in  thy  glory,  all  thy  promises  concern- 
ing us,  and  our  everlasting  relation  unto  thee !  Then,  with  una- 
batiiig  ardor,  shall  we  join  the  innumerable  hosts  above,  and  shout, 
as  they  shout  for  ever  ;  Holy.,  holy^  holy.,  Lord  God  Almighty.,  who 
•wast,  and  art,  and  art  to  come  : — Thou  art  worthy.,  O  Lord.,  to 
receive  glory.,  a7id  honor,  and  poiver ;  for  thou  hast  created  all 
thitrgs,  and  for  thy  pleasure  they  are  and  were  created  /  Even-so  : 
Amen. 


ADONAI. 

THE  sense  of  this  title  hath  been  explained  in  the  former 
volume,  in  which  it  was  observed,  that  our  translators  have  usu- 
ally rendered  it  by  the  word  Lord,  and  printed  it  in  common  or 
small  characters,  to  distinguish  it  from  the  word  Jehovah,  which 
also  they  have  rendered  Lord,  but  have  placed  it  in  Roman  capi- 
tals. But  though  this  rendering  has  been  adopted  by  them  in 
imitation  of  other  translators ;  the  sense  of  the  two  words  Jeho- 
vah and  Adonai  is  much  more  remote  from  each  other  than  their 
sound. 

As  this  title  is  applied  to  Christ  in  almost  every  page  of  the 
Bible,  because  he  is  che  ruler  and  disposer,  the  basis  and  support 
of  his  redeemed  ;  so  is  it  addressed  to  Clod  the  Holy  Ghost,  for 


ADONAI.  53 

the  very  same  reason.  If  Christ  and  the  Spirit  were  n6t  persons 
in  the  Godhead ;  this  title  would  be  used,  to  convey  the  idea  of 
their  respective  offices  and  power  in  redemption  and  regenera- 
tion, improperly  and  falsely ;  and,  consequently,  the  book  of 
God  would  not  be  the  record  of  truth.  But  as  this  is  impossible, 
it  will  follow,  that  the  application  of  this  name,  in  its  spiritual 
intention,  is  an  argument  or  proof  of  the  divinity  of  the  second 
and  third  persons  in  the  Trinity ;  and,  therefore,  all  that  will  re- 
main under  this  head,  is  to  prove,  that  this  application  hath  been 
made,  and  made  by  God  himself.  That  Christ  is  so  denomina- 
ted, we  have  already  proved  ;  and  that  the  Spirit  claims  the  same 
title,  it  is  the  furtl^er  purpose  of  this  essay  to  shew. 

It  is  the  office  of  the  Spirit  to  re-veal  the  mind,  the  will,  and 
the  things  of  God.  This  the  Apostle  fully  declares  in  1  Cor.  xii. 
and  asserts  that  whatever  gifts^  ministrations',  or  ofierations,  are 
enjoyed  by  or  wrought  in  the  people  of  God,  whether  wisdomj 
knowledge,  faith,  the  power  of  healing,  miracles,  prophecy,  dis- 
cernment of  spirits,  possession  and  interpretation  of  tongues; 
they  are  all  worked  by  one  and  the  self-same  S/iirit^  who  divideth 
to  every  man  severally  as  he  will.  For  this  reason,  among  other 
names,  the  same  Apostle  styles  him  the  Sfii7Ut  of  Revelation 
(Eph.  i.  17.)  because,  without  him,  was  no  revelation  given  to 
man  :  And,  when  he  says,  in  another  place,  that  to  God's  pco 
pie  are  revealed  the  things  which  eye  hath  not  seen,  nor  ear  heard ^ 
neither  have  entered  into  the  heart  of  many  but  nahich  God  hath 
fire  flared  for  them  that  love  him  ;  he  immediately  adds,  that  God 
hath  revealed  these  things  to  them  by  his  Spirit  ;  for  the  Spirit 
(ai.d  only  the  Spirit)  searcheth  all  things.,  yea.,  the  deep  things  of 
God.  1  Cor.  ii.  9,  &c.  To  this  purpose  speaks  another  Apostle  : 
The  prophecy  came  not  in  old  timcj  or  at  any  time,  by  the  ivill  of 
■man  ;  but  holy  tnen  of  God  spake  as  they  were  moved  by  the  Ho- 
ly Ghost.  2  Pet.  i.  21.  All  this  taken  together  proves,  that  the 
Spirit  is  the  immediate  agent  of  z\\  prophecy  zxid  revelation  ;  that 
he  dictated  the  written  word  ;  and  that  the  mind  of  Jehovah  hath 
at  all  times  been  manifested  and  known  by  his  inspiration  alone. 
This  proposition  of  itself  might  suffice  to  prove  his  divinity :  The 
following  scriptures,  by  way  of  assumption,  do  fully  confirm  it. 

Isaiah  xxii.  14.  It  was  revealed  in  mine  ears  by  Jehovah  Sabo' 
oth  ;  Surely y  isfc.  saith  Ado7iai  Jehovah  Sabaoth.  Amos  iii.  7,  8- 
Surely  Adonai  Jehovah  will  do  nothings  but  he  revealeth  his  secret 
unto  his  servants  the  Prophets.  The  lion  hath  roared,  who  can 
but  fear  ?   Adonai  Jehovah  hath  spoken,  who  can  but  prophesy  ? 


Hi  ADONAI. 

iv.  18.  lie-— thai  declareth  unto  man  what  is  his  t bought i—^Jeho- 
■vah  the  God  of  Hosts  is  his  name. 

The  Spirit,  therefore,  who  revealeth  according  to  these  words, 
is  the  God  of  Hosts,  Jehovah  Sabaoth,  and  Adonai  Jehovah  Sa- 
baoth : — The  great  characters,  and  peculiar  titles  of  the  Most 
High. 

The  following  text  is  an  argument,  for  this  truth,  of  itself. 

Ezek.  viii.  1.  The  hand  (or  power)  of  Adonai  Jehovah  felt 
ihere  ufion  me.  In  the  third  verse  he  explains  who  this  was,  for 
he  says,  that  the  S/iirit  lift  me  ufi^  &c.  and  brought  me  in  the 
•visions  of  God  to  Jerusalem.  In  the  conclusion  of  this,  and  in 
the  succeeding  chapters,  wc  shall  find,  that  the  same  Spirit  at- 
tends the  Prophet  throughout  the  vision  ;  and  that,  in  chap.  ix.  8. 
the  Prophet  falls  down  upon  his  face,  and  invokes  him  by  the  title 
of  Adonai  Jehovah,  which  title  is  repeated  to  him,  with  other 
titles  of  the  highest  import,  in  the  continuation  of  the  prophecy. 
The  Spirit,  therefore,  is  Adonai  Jehovah. 

One  argument  more  shall  serve  ;  for  as  the  word  Adonai,  in 
connexion  with  the  name  Jehovah,  is  not  and  cannot  be  applied  to 
any  creature ;  so  if  it  be  but  once  found  in  that  connection  and 
thus  applied  to  the  Spirit,  it  will  sufficiently  prove  his  right  both 
to  that,  and  to  all  other  essential  titles  of  the  Deity. 

Jsaiah  Ixi.  I.  The  Spirit  of  Adonai  Jehovah  is  ufion  me  ;  bc' 
cause  Jehovah  hath  anointed  me,  Sec.  Now  if  the  Spirit  of  Ado- 
nai Jehovah,  or  the  Spirit  of  God  be  different  from  Jehovah  him- 
self; there  is  something  zn  the  nature  of  God,  which  is  not  God. 
It  is  of  no  importance  what  that  something  be :  for  if  it  be  not 
truly  and  essentially  GoJ,  it  must  necessarily  be  a  erf a/«re  ;  And 
then  it  will  follow,  that  God  had  no  Spirit  of  his  own,  or  that  there 
was  no  Spirit  of  God,  till  it  was  created.  Take  it  in  another 
view.  If  there  be  something  in  God,  which  is  not  God,  in  truth 
and  essence  ;  then  the  Deity  is  not  a  pure,  simple,  uncompound- 
ed  Being,  but  composed  of  parts  ;  which  parts  are,  from  a  ne- 
cessity of  nature,  limited,  finite  and  various,  because  nothing  but 
a  whoU  or  unity  can  be  infinite,  unbounded,  and  eternal.  This 
notion,  therefore,  is  not  only  repugnant  to  the  Bible,  but  even  to 
the  finft  principles  of  common  sense.  Take  it  in  a  third  form. 
If  there  be  any  iieing  in  God,  or  of  God,  which  is  not  truly  God, 
or  (what  amounts  to  the  same)  is  inferior  in  any  respect  to  any 
person  in  the  Godhead;  then  it  is  impossible  to  avoid  the  inference, 
that  there  are  either  more  Gods  than  or.e,  or  that  there  is  an  exis- 
tence in  God,  which  is  not  coessential  with  his  n?.ture,  and  con- 


ADONAI.  Sbi 

sequently  not  of  it.  The  first  branch  of  this  dilemma  contradicts 
one  of  the  most  express  truths  in  the  Bible,  and  is  evident  Poly- 
theism. Deut.  vi.  4.  The  other  (as  was  before  observed)  militates 
against  the  simplicity  of  the  divine  nature,  which,  being  one  and 
therefore  uncompounded,  admits  of  nothing  heterogeneous  or 
additional. — As  all  these  interpretations  of  this  and  such  like 
texts,  then,  are  obviously  erroneous  and  absurd,  both  contrary  to 
the  revealed  word,  and  contradictory  to  every  idea  which  man 
hath  been  taught  therein  to  form  of  the  nature  of  divine  things  ; 
it  is  both  wise  and  safe  to  reject  them,  and  to  follow  only  the  de- 
clarations of  Him,  who  can  neither  deceive  nor  be  deceived  in 
this  matter.  If  the  Father  and  the  Son  are  one  (as  Christ  him- 
self declares)  and  if  there  be  but  one  Sjiirit,  who  likewise  with 
the  Father  and  the  Son  is  one  Godhead  ;  as  the  scriptures  express- 
ly determine,  from  his  own  divine  authority;  we  may  be  as  sure 
of  this,  as  of  any  other  revealed  truth,  that  Jehovah  and  the  Spi- 
rit of  Jehovah  can  be  one  only  in  one  undivided  essence^  however 
they  may  be  distinguished  in  respect  of  fierson.  Nor  would  it 
have  been  any  force  upon  the  original,  if  it  had  been  translated, 
as  some  learned  men  do  translate  it,  the  Spirit  Adonai  Jehovah, 
v/ithout  the  particle  of;  because  whatever  can  be  predicated  of 
God,  is  God  himself.  To  this  may  be  added,  that,  when  we  say 
the  Sfiirit  of  a  ma?if  nobody  understands  by  the  phrase  any  thing 
in  a  man  different  from  his  being,  but  rather  what  is  entirely  es- 
sential to  it,  and  without  which  he  doth  not  exist  at  all.  And  in 
like  manner  (for  it  is  an  Apostle,  who  draws  this  very  compari- 
son, I  Cor.  ii.  11.),  when  the  scriptures  mention  the  Sfiirii  of  God^, 
;hey  certainly  mean  God  the  Spirit  who  only  knowethf  according 
'o  the  truth  or  mode  of  their  existence,  the  things  of  God  ;  be- 
cause he  only  searcheth  all  thi?igs,  yea,  the  deep,  things  (or  the 
profound)  of  God.  When  God  anointed  Jesus  of  Nazareth  ivith 
the  Holy  Ghost  and  with  potver  (which  is  the  Apostle  Peter's  ex- 
position of  the  text  from  Isaiah ;)  he  means  evidently  what  St. 
Paul  expresses  by,  God  wasm  Christ  (2  Cor.  v.  19,),  that  is,  God 
the  Spirit,  who  formed  and  endued  his  human  nature  in  the  vir- 
gin's womb,  and  to  whom  only  all  power  can  belong  :  And  that  it 
doth  mean  this,  is  further  evident  by  what  St.  Peter  immediately 
adds,  in  the  above  text  of  Acts  x.  38. — he  went  about  doing  goodf 
and  healing  all  that  were  oppressed  with  the  Devil ;  for  God 
was  with  him.  Thus,  God  being  with  him,  according  to  the 
Apostle,  is  tantamount  to  the  Spirit  Adonai  Jenovah  being  upcTt 
^m  (or  with  him,  as  the  particle  ^-j  might  have  been  rendered,) 


^  ADONAI. 

according  to  llie  Prophet :  And  so  the  prediction  is  completed, 
but  in  no  other  sen^e  can  be  completed.  Sec  also  Luke  iv.  18. 
where  our  Lord  claims  the  accomplishment  of  this  prophecy  io 
himself. 

It  seems  then  fairly  and  clearly  proved  from  the  scriptures, 
v/hich  alone  are  competent  to  give  evidence  in  this  cause,  that 
the  •Sy^nY  of  Adonai  Jehovah  is  neither  more  nor  less  than  Adonai 
Jehovah  himself,  and  is  consequently  possessed  of  every  divine 
attribute  and  perfection  in  conjunction  with  the  Father  and  the 
Son,  who,  according  to  their  eascnce anda^  fiersoiis  in  the  essence, 
have  called  themselves  by  this  very  name.  The  name  indeed  does 
not  express  honu  they  exist  in  that  essence,  for  no  words  can  ex- 
press or  thoughts  conceive  an  nyf/i/rc  nature;  but  it  conveys  a 
notice  to  his  people,  that  the  Trinity  in  Unity  is  the  Adonai,  not 
for  their  speculation,  but  for  their  faith  and  salvation. 

What  then,  may  we  ask,  is  the  mind  of  the  Sjiirit^  in  taking  this 
name  upon  himself?  For  God  doth  not  take  names  and  use  ivorda 
.in  an  arbitrary  manner,  without  any  connection  with  some  doc- 
trine or  sense,  as  men  too  often  do  ;  but  speaks,  as  well  as  acts, 
■  with  truth  and  precision.  It  is  right,  therefore,  to  inquire,  what 
docirine  the  Holy  Ghost  would  convey  to  our  understandings  by 
this  denomination,  and  what  practical  use  is  to  be  made  of  it  by 
the  grace  of  faith  in  our  souls.  His  doctrines  cannot  be  mere  no- 
lions  or  opinions,  but  must  have  an  important  relation  to  the  wel- 
fare and  happiness  of  his  people. 

As  he  is  the  divine  agent  of  the  tietv  creation^  the  "  Lord  and 
giver  of  life,"  the  teacher  and  preserver  of  the  redeemed  ;  this 
blessed  Spirit  becomes  their  gracious  Adonai,  the  hvige  on  which 
they  move,  the  basis  on  which  they  stand.  If  He  were  not  true 
and  very  God  ;  He  could  not  be  what  He  calls  himself  to  them  ; 
nor  do  what  he  promised  to  do  for  them  :  Nay,  it  would  be  rank 
and  abominable  idolatry  in  them,  to  expect  in  that  case,  any  such 
blessings  of  him.  They  ought  not,  they  dare  not,  depend  for  life, 
peace,  and  salvation,  upon  a  creature:  And  they  would  not,  if  they 
might ;  because  they  are  Jirivilcgcd  to  rest  upon  the  everlasting 
armsf  and  to  stay  themselves  ufion  their  God.  They  could  not  en- 
dure such  insufferable  nonsense  and  blasphemy,  as  would  direct 
them  to  a  finite  or  dependent  being,  for  the  creation  of  their  spi- 
ritual and  eternal  life,  and  for  the  bestow?nent  and  maintenance  of 
that  life  to  them  in  a  world,  where  every  being,  but  the  divine, 
x-eceives  all  it  has  for  itself  from  the  merest  grace  and  bounty. 
Nor  will  they,  while  they  follow  God's  M'ordj  build  upon  any  fotm- 


ADONAI.  *7 

tiation,  but  what  he  himself  hath  laid.  On  the  contrary,  they  are 
botii  taught  by  this  Holy  Spirit,  (according  to  the  promise  that 
theij  shall  all  be  taught  of  God,)  and  are  directed  by  his  holy  and 
infallible  word  to  look  unto  Jehovah  alone,  not  only  for  salvation 
at  larLj;e,  but  for  every  branch  of  salvation. — Are  they  deadi?!  sin  ? 
He  is  the  Sfiirit,that  quickeneth.  Do  they  want  strength  ?  Their 
strength  is  in  Jehovah  Sabaoth,  their  Alehim,  (^Ztch.  xii.  5.)  yea, 
they  have  everlasting  strength  in  hifn,  who  strengthened  them  ivith 
might  indeed,  by  his  Spirit,  in  the  inner  7nan.  Do  they  need 
grace  ?  He  is  the  S/iirit  of  grace  to  bestow  grace,  and  even  the 
Sfiirit  ofsu/!/ilicaeion  enabling  them  to  ask  for  the  bestowal.  Seek 
they  for  comfort  and  peace  in  their  souls  ?  He  is  the  God  of  all 
comfort,  ?nd  that  blessed  Jehovah,  who  ordains,  decrees,  or  dc' 
tcrmines,/2race  ybr  them,  and  ivorks  all  their  ivorks  in  them.  Is. 
xxvi.  12.  Are  they  sensible  of  their  blindness  and  ignorance,  and 
do  they  wish  to  be  led  into  all  truth  ?  He  is  the  very  sfiirit  of  ivis- 
rfom,  not  only  to  give,  but  to  seal  instruction.  His  word,  enlight- 
ened by  his  power,  clears  away  the  mental  darkness  of  our  na- 
ture, and  affords  the  convinced  sinner  an  tinderstanding  that  is 
true — even  a  right  understanding  in  all  things.  Do  they  hope  for 
victory  over  death  ?  He  is  the  sfiirit  of  life  itself,  who  bears  up  his 
people's  hearts  beyond  that  last  great  enemy  of  man  ;  and  he  so 
sivallows  him  tip,  in  victory,  that  death  is  no  more  death  to  them, 
buL  the  blessed  harbinger  of  life  eternal.  Look  they  for  glory  I 
This  Spirit  jidonai  \%  also  the  Spirit  of  Glory  :  nor  will  he  leave 
one  of  his  people,  till  he  hath  brought  them  to  the  full  possession 
o'l  glory,  honor,  ajid  immortality.  And  then  not  one  of  them  can 
leave  him:  For  they  shall  be  in  God,  and  God  will  be  ever  in 
them  :  They  shall  be  one  with  Christ  in  the  communion  of  this 
Spirit,  and  shall  biess  the  favor,  love  and  mercy  of  a  triune  Jeho- 
vah, world  without  end. 

From  all  this,  fully  supported  as  it  is  by  the  divine  testimony  of 
the  written  word,  let  the  Christian,  let  any  man  judge,  if  so  high 
and  gracious  an  agent,  capable  of  performing  such  sublime,  such 
omnipotent,  infinite,  eternal,  and  omnipresent  acts  in  and  for  the 
redeemed,  can  possibly  be  inferior  to  Jehovah  himself,  or  arnj 
other  than  Jehovah.  They,  who  can  suppose  such  an  inferiority, 
either  know  not  or  consider  not  the  nature  of  these  operations, 
and  so  consequently,  not  knonving  the  scrijittires  nor  the  power  of 
God,  ascribe  those  things  to  created  might,  which  are  inconsistent 
with  such  a  might,  and  of  which  God  in  his  word  haih  taken  a  pe- 
culiar care,  that  they  shall  not  be  ascribed  to  it.     Hence,  besides 

VOL,   u.  H 


a8  ADONAl. 

a  thousand  pussages  of  sciipture  which  diiccily  secure  lo  him- 
self all  the  efTicacy  and  glory  in  the  work  of  salvation,  his  very 
names,  which  he  hath  revealed  himself  by,  and  this  name  Adonai 
among  the  rest,  are  so  many  demonstrations  of  his  own  necessary 
activity  in  this  great  cause,  and  of  the  inability  of  all  creatures  to 
devise,  to  carry  on,  and  to  accomplish  it.  On  the  other  hand,  the 
names  of  his  Church  and  people,  are  all  names  of  a  Jiaf/sivc  or 
hel/ilt'ss  sense,  and  are  evidently  calculated  to  impress  them  with 
a  conviction  of  their  entire  dependence  upon  Jehovah,  in  his  per- 
sons aiid  oflkes  of  grace,  and  of  their  utter  incapacity  to  quicken, 
restore,  support,  and  to  perfect  any  thing  for  themselves.  Cri- 
tics take  great  care  to  explain  the  terms  in  the  classical  writers, 
■which  relate  only  to  the  poor  affairs  of  this  world,  in  order  to  ob- 
tain a  right  understanding  of  those  authors,  though  the  tei  ms 
themselves  are  often  vague  and  arbitrary  sounds,  with  very  little 
infoimation  or  meaning  :  And  if  the  same  attention  were  paid  to 
the  language  of  God's  holy  book,  filled  as  it  is  with  the  most  im- 
portant matter  for  man's  present  and  eternal  happiness;  it  seems 
almost  impossible,  that  such  absurd  aiistakes.  such  bold  positions, 
as  have  been  uuered  and  avowed,  in  direct  opposition  to  the  very 
luords,  lihra  es  and  scope  of  the  whole  scripture,  could  ever  have 
been  foisted  ir.to  the  world.  In  public  affairs,  and  the  concerns  of 
time,  one  has  often  reason  to  regret  the  industry  of  evil,  which  in 
men  is  abundantly  more  quick  and  active  than  their  good  inten- 
tions ;  but  here  the  evil  arises,  as  it  might  seem,  from  indolence^ 
OY  ina!ti;ntio7i,\isQ\L  For,  though  nothing  but  divine  grace  can 
affect  the  faculties  of  the  soul  and  give  them  an  experimental  per- 
ception of  divine  things  ;  yet  common  sense  can  easily  see,  that 
Creator  and  created.  Agent  and  patient,  Redeemer  and  redeemed, 
or  the  like,  are  relative  terms,  and  cannot  subsist  in  the  same  ob- 
ject. Man,  therefore,  can  be  but  one  pan  of  these  :  And  it  seems 
easy  enough  for  a  child  to  say,  which  part  that  must  be.  These 
and  many  olher  terms.,  are  not  nicknames,  imposed  without  sense 
accoraing  to  fancy,  but  are  formed  to  convey  the  notices  of  the 
most  necessai  y  docuincs  ;  and  further,  when  those  doctrines  are 
expicssed  more  at  large  and  run  in\.o /i/irat,es,  these  terms  bar- 
mo.'ize  with  great  lorce  and  exactness  to  compose,  strengthen, 
anu  enliven  tne  phrases.  As  these  plu'ases,  likewise,  relate  to 
one  subject,  for  which  both  in  themselves  and  in  their  component 
terms  tney  are  admirably  fitted  ;  so,  in  their  great  compilation, 
they  universally  agree,  and  make  altogether  one  book  of  one  great 
truth,  whicu  ;^rig,htiy  understood;  is  bright  and  beautiful  as  well  in. 


ADONAl.  5y 

lis  parts,  as  in  that  glorious  whole,  into  which  those  parts  are  re- 
solved. .  It  resembles  one  vast  and  noble  arch  ;  every  stone  of 
which  is  fitly  framed^  has  a  just  contact  with,  and  affords  its  pro- 
portion of  strength  to  all  the  rest.  To  son  e  minds  indeed,  the 
parts  may  appear  to  be  loose  stones,  without  connection  ;  but  the 
true  believer  sees  tiie  union,  and  is  enabled  to  view  the  beauty, 
order,  and  grandeur  of  the  whole.  If  Voltaire,  and  other  unhap- 
py infidels,  had  understood  these  terms,  and  perceived  hovv  ex- 
actly they  were  squared  for  their  subject  and  purpose  ;  much  of 
their  ignorance  and  blasphemous  wit  would  have  been  silenced 
by  a  wisdom,  which  wiser  men  than  themselves  were  never  able 
to  gainsay  or  resist,  and  which  sooner  or  later  will  make  it  ap- 
pear, (according  to  the  Apostle)  that  they  have  only  been  sjiori- 
ing  with  their  oion  dcceivings. 

The  sense  of  this  term  Adonai,  perfectly  agrees  with  the  office 
and  agency  of  the  Holy  Spirit,  in  effecting  and  completing  his  peo- 
ple's salvation.  He  is  the  arranger,  the  disposer,  the  perfecter, 
of  the  whole.  He  judges,  what  is  best  for  them  :  And  his  judg- 
ment, not  dcpeiiding,  like  our  judgment,  upon  the  comparison  of 
ideas  or  things  which  are  complex  and  various,  but  existing  in 
himself  as  the  essence  and  ground  of  ill  truth  ;  is  a  aimfile  deter- 
mination and  decree  of  grace  or  providence,  for  the  welfare  of  his 
chosen.  Tiius  he  judge;  from  himself,  and  like  himself:  as  the 
true  and  very  God.  And  being  the  great  mover,  He  is  necessa- 
rily the  great  foundation,  of  all  salvation.  It  cannot  subsist,  or 
be  carried  on,  without  him. — All  these  truths  may  we  learn  from 
this  blessed  name,  which  he  has  graciously  assumed  to  convey 
our  instruction  in  them  ;  and,  in  consequence  of  his  tuition,  ought 
we  to  cast  all  our  hopes,  cares,  and  confidence  upon  Him,  as  upon 
that  Almighty  agent,  who  is  engaged  to  work  for  us,  and  in  us  ; 
and  as  upon  that  eternal  foundation,  which  can  never  sink,  or 
cease  to  support  us. 

If  a  wise  Heathen,  Thales,  could  believe,  that  "  Providence 
[[which  contains  much  of  the  sense  of  the  name  AdonaiJ  extends 
to  the  lowest  of  all  beings,  and  that  nothing  is  hid  from  it,  no  not 
even  that  which  is  most  minute  ;"*  hovv  ought  the  real  Christian 
to  be  persuaded  of  the  constant,  immediate,  and  invariable  atten- 
tions of  this  Spirit  Jehovah,  who  is  Providence  indeed  with  a  high- 
er name,  but  who  carries  on  Providence  for  a  higher  end,  tnan  the 
valuable  Heathen  could  conceive  I    What  confidence  may  he  not 

*  From  Philoponus  in  l\js  comment  upon  Arist.  da  »^«.  in  Harris's  P« . 
Cos,  Arvang.  p,  435. 


<iu  ABONAI. 

place  ill  Him,  who  knoweth  /its  doion'Sitthig,  and  his  uji-rising, 
and  ivho  under st.andeth  hi>i  very  thoughts  afar  off  ?  To  whom 
nothing;  in  nature  is  hidden  or  unexplored  ;  and  how  much  less 
the  concerns  of  his  people  :  Even  the  very  hairs  nf  your  head  are 
all  numbered^  says  Christ ;  those  affairs  of  our  bodies,  which  we 
have  not  numbered  ourselves,  or  make  any  account  of,  and  which 
■we  lose  without  care  or  pain.  He  Avalches  over  each  of  his  peo- 
ple, as  though  he  had  but  that  one  ;  and  he  watclies  over  the 
whole,  as  though  they  were  one  single  frame.  ()  could  they 
but  trust  in  him  at  all  timefs  as  they  are  privileged,  naV)  author- 
ized by  his  word  to  trust  in  Him  ;  m  hat  a  different  face  would  the 
Christian  world  present  to  us!  What  holier  and  what  happier 
lives  should  we  see  !  What  triumphs  over  the  follies  and  pursuits 
of  the  world  ;  what  victories  over  the  flesh  and  its  lusts  ;  what 
resistance  to  the  Devil  and  his  works ;  would  appear  to  honor 
and  adorn  the  Christian's  high  vocation  I  Instead  of  a  cold,  lan- 
guid, or  at  best  a  lukewarm  conversation  about  spiritual  things; 
ivhat  melting  fervor,  what  holy  and  strong  affection,  would  pos- 
sess the  souls  of  men  ;  if  they  lived  more  accoiding  to  the  word, 
and  more  upon  the  Spirit  for  his  application  of  it  to  them  !  It 
would  be  a  little  Heaven  within  their  hearts,  if  this  gracious  Ado- 
nai  were  more  depended  upon  by  professors  ;  And  they  would 
see,that  it  isallbut  poor  and  wretched  stuffindeed,  mere  lumber 
and  waste,  which  often  occupies  his  proper  room,  and  cloys,  and 
clogs,  and  wearies  them  out — for  no  other  end,  but  their  weari- 
ness. Nor  would  there  be  any  longer  such  a  wide  chasm  between 
their  faith  and  their  lives.  It  religion,  indeed,  consisted  in  clisfiu- 
ting ;  the  present,  as  v.ellassome  former  ages,  is  religious 
enough.  "There  has  always  been  a  vast  multitude  of  disputers 
about  Christianity,  and  alwoys  (in  the  comparison)  but  very  few 
Christians."*  But  to  talk  of  divine  things,  and  to  enjoy  them,  are 
as  different  as  substance  and  shadow  :  And  to  dispute  about 
Ciirist,  without  the  Spirit  of  Christ,  is  only  beating  the  air  and 
crowning  a  man's  labor  with  his  pains. 

"  Let  me  then  (may  the  Christian  say)  have  this  unction  from 
ihe  Holy  0;zc,  that  I  may  not  only  A-^oto  the  things  of  God,  but 
[know  them  an^-Zj^— know  thcratobe  his — know  them  to  be  mine 
'a\  him  !  May  I  ever  be  afraid  of  naked,  barren  speculations  ;  as 
children  arc  of  spectres  !  May  it  be  my  aim,  through  the  help  of 
this  Spirit  Adonai,  to  seek  not  only  for  substance  in  divine  things, 

'*  Bcgaltius  in  Commo^ian.  apud  Cave.  Hist.  Lit. 


ADONAI.  6ki 

but  for  their  enduring  substance  !  Let  nie  grow  rich  in  faitfi^ 
rather  than  in  notious,  that  I  may  be  humbled  in  myself  where  I 
ought  to  be  humble,  and  lifted  up  in  the  Lord,  where  only  in  fact 
I  can  be  exalted  !  Amidst  a  world  of  opinions,  may  I  see  it  my 
privilege  and  my  duty  to  rest  upon  him,  who  can  never  change, 
and  upon  his  excellent  word,  which  can  never  be  broken  !  Let 
rne  never  be  taken  with  any  fine-spun  speculations  of  salvation; 
but  be  ever  pressing  that  the  life  and  power  of  it  may  be  estab- 
lislied  within  me  !" — This  is  the  cry  of  the  believer's  heart ;  and  it 
is  blessed  with  a  joy,  with  ivhich  a  stranger  to  God  and  this  cry 
intermeddleth  not. 

"  Keep  within  the  revealed  word  (said  an  excellent  man)  and, 
in  the  patience  and  comfort  of  the  scriptures,  live  by  hope.  No 
flesh  can  see  God  and  live.  Poor  man  would  be  wise,  and  see 
the  upshot  of  all  things;  but  the  vessel  of  his  understanding 
cannot  hold  it."*  When  men  would  be  wise  above  what  is  written, 
they  are  never  wise  in  what  is  wriLtcn.  Theij  cannot  govern 
themselves,  who  will  not  obey    God. 

Happy  is  the  believer,  who  knows,  by  gracious  experience, 
that  the  Holy  Spirit  is  his  constant  Adontti,  who  moves  him 
when  he  is  moved  for  God,  and  who  supports  him  all  the  way  to 
the  presence  of  God.  In  trusting  to  this  divine  power,  he  obtains 
the  evidence  of  that  power,  as,  by  believing  the  divine  record,  he 
receives  the  witness  of  its  truth.  Could  he  trust  at  a//  times  ;  he 
would  at  all  times,  find  cause  to  rejoice.  When  he  doubts,  he 
fails ;  as  Peter  began  to  sink  in  the  sea,  when  he  began  to  fear  its 
threatening  waves.  The  Psalmist  nobly  sings  ;  rjhat  time  I  am. 
afraid^  I  will  trust  in  thee.  In  God  I  ivill  firaise  his  word;  in 
God  I  have  fiut  mij  trust ;  I  will  not  fear  what  Jlesh  can  do  unto 
me.  And  thou,  O  Christian,  wilt  bear  a  part  in  this  holy  song; 
whenever  thy  faith,  like  the  Psalmist's  rests  firmly  on  the  same 
foundation.  This  Adonai  cannot  fail  iiimself ;  nor  will  he  suffer 
thee  to  perish.  The  Joundation  of  God  standeth  sure  :  sure  also 
Is  his  word ;  and  sure  is  his  covenant,  according  to  which  tiiat 
word  was  framed.  He  bears  up.  the  pillars  of  Heaven  and  earth  ; 
?nd  is  he  not  sufficient  then  to  sustain  thee  I 

«  I  do  not  doubt  his  sufficiency  (^says  the  doubting  soul,)  nor 
any  other  of  his  attributes  :  my  only  fear  is,  that  his  will  is  not  in- 
clined to  save  and  preserve  me.  I  feel  in  myself,  what  ray  mouth 
vVould not  and  cannot  utter,  but  what  is  so  abhorrent  from    every 

*  See  Dorney's  dmncly  e\]pcTimcni&l  Hieconrse  of  Salvation,  p.  151.  3d. 


62  ADONAI. 

thing  good,  that,  were  I  one  of  his,  it  surely  could  not  be  thutt 
'Lvith  me." — And  is  this  thy  grief,  that  so  much  ill  appears,  and  so 
little  good  ?  Is  it  thy  sorrotv  indeed,  ttiat  there  is  any  thing  sinful) 
depraved,  and  unclean  within  thee  ?  D.-stthou  feel  real  comfiunc- 
tion  of  spirit  at  thy  departure,  or  thy  distance,  from  God  ? — Then 
be  comforted;  not  in  thy  distance,  or  in  any  evil ;  but  in  the  dh- 
covcry  of  all  this  within  thee.  If  God  had  not  loved  thee,  he  would 
rot  have  acquainted  thee  with  tins  corruption  ;  nor  wouldest  ihou 
have  been  grieved  at  these  depravities  of  thy  nature.  The  sins  of 
the  hpavt  would  never  have  been  an  affliction,  if  the  spirit  of  grace 
had  not  renewed  the  heart.  The  sins  of  the  life  are  scandalous  ; 
and  the  pride  of  character,  and  the  caution  of  the  hypocrite,  will 
often  keep  a  man  from  these  :  but  nothing  except  a  principle  of 
gracious  life  will  disturb  the  den  of  thieves  within,  and  aim  to  drive 
them  out  of  the  temple.  Whatever  manifests  is  light  :  and  God 
hath  enlightened  thee  to  take  this  view  of  thy  heart,  that,  seeing  no 
ho/ie  in  thyself,  thou  mayest  fly  to  Christ  for  pardon  and  righteous- 
ness, and,  finding  no  hel/i  in  thyself,  thou  mayest  rely  wholly  upon 
the  Spirit  Adonai.  God  shews  thee  to  thyself,  to  frighten  tliee 
from  thyself:  and  thou  couldest  not  be  without  this  view  for  a 
thousand  worlds  ;  as  thou  wilt  find  to  thy  joy  hereafter.  Only 
let  this  discovery  humble  thy  proud  nature,  and  bring  thee,  with 
most  absolute  dependence,  to  Christ  and  the  Spirit,  for  mercy, 
and  grace  :  and  all  shall  be  well  at  the  last. 

How  WELL  it  shall  be  at  the  last  ;  the  thoughts  of  men  cannot 
conceive,  nor  the  tongues  of  Angels  declare.  That  it  shall  be 
infinitely  and  eternally  well^  we  may  be  very  certain  ;  for  God 
hatii  said  it.  Let  this  be  thy  repose,  O  believer;  here  do  thou 
dwell  and  have  tliy  constant  delight.  Soon  the  shadows  of  earth 
and  cf  time  shall  fiy  av>'ay  ;  soon  shall  each  dreary  and  drooping 
scene  be  removed  ;  and  the  whole  vision  and  fruition  of  thy  God  for 
ever  arise.  The  night  is  far  sficnt  ;  the  daij, the  everlasting  day 
is  at  hand.  Our  longest  life  below  is  but  a  moinent  of  that  night  : 
and  the  puny  divisions  of  time  are  lost  in  the  eternity  of  day  be- 
fore thee.  As  a  good  man  observed;  if  before  the  flood,  when 
men  lived  for  centuries,  they  reckoned  their  continuance  on  earth 
by  days  ;  surely,  it  becomes  us,  whose  length  of  life  cannot  even  be 
mentioned  with  theirs,  to  reckon  uj)  our  ages  hyhourg.  By  hours  ! 
And  who  thinks  of  an  hour  ?  Who  calculates  its  worth  ;  or  lives  ac- 
cording to  the  calculation  ? — None  but  he,  who  values  it  for  Christ 
and  who  passes  it  with  him  and  for  him.  He  only  saves  the  hour:  he 
alone  redeems  the  time.  All  other  time  is  lost  but  this,  and  sinks  intc. 


MOST  HIGH.  ^3 

oblivion,  or,  rather,  into  worse  than  oblivion.  O  what  are  men 
employed  in  1  Wliat  paltry  occupations  engross,  as  well  as  en- 
gage theiv  hearts,  their  hands,  and  their  lives !  Could  they 
feci  the  wortii  of  time  by  knowing  the  worth  of  grace  in  time  ;  is  it 
possible,  that  not  only  their  busy,  but  their  vacant  hours  should 
Siicit;  away,  without  any  concern  upon  their  tninds,  hoiv  they  slide, 
ox  for  nvhat  they  have  been  spent  I  Look  back  and  reckon,  believ- 
er, if  all  cut  of  Christ  has  not  been  vmiity  or  vexation  of  spirit  : 
look  forward,  and  count  if  any  thing  on  earth,  can  promise  thee 
more.  But  O  that  joy  and  peace,  which  will  exceed  the  calcula- 
tion of  time,  and  which  is  not  reckoned  by  the  world  at  all ! 
Tiiis,  and  this  only,  like  purified  gold  in  the  fire,  remains  to  en- 
rich thee.  Tliis,  like  its  autlior,  can  never  be  lost.  This,  and  the. 
gospel,  through  which  it  is  given,  shall  brighten  to  eternity. 
With  respect  to  the  busy,  blustering,  and  the  fleeting  world; 
thou  niayest  sing  with  a  writer  of  old  :* 

Peaceful  let  me  live  below. 
Though  my  life  I  pass  unknown : 
Cnreless,  whether  others  know, 
It'  my  name  the  Lord  will  own. 

Thon  3.vt  indeed  unknown^yet  well  known — unknown  by  man — 
well  known  oi God.  And  soon  shall  thou  know,  even  as  also  thou 
art  known. — Here  language  fails;  and  imagination  is  absorbed. 
Thou  canst  only  add,  with  the  Apostle  ;  and  mayest  thou  add  with 
the  same  transporting  views;  O  the  depth  of  the  riches  both  of 
the  wisdom  and  knowledge  of  God  I  How  unsearchable  are  Ms 
judgments^  and  hi  a  ways  fiast  finding  out  I  For  of  Him^  and 
through  Him,  and  to  Him  are  all  things  ;  to  whom  be  glory  fo'^ 
ever.     Amen. 


Must  high. 

ALL  sorts  of  people  do  allow,  that  this  illustrious  title  is  pe- 
culiar to  the  everlasting  God.  It  isnot  so  much  a  7iame',  which 
generally  implies  the  definition  of  a  person  or  thing,  as  an  ascrifi-^ 
tion,  which  asserts,  that  God,  in  respect  to  definition,  cannot 
properly  be  named  ;  for  let  us  conceive  of  him  as  far  as  wc  can 
and  let  us  apply  to  him  all  the  nam.es  we  are  able,  he  will  yet  be 
infinitely  above  every  name,  and  eternally  transcend  all  our  concep- 
*  Syncsius,  upu-d  Wits.  AIisc.  Sacr.  Vol.  i.  p.  637. 


^4  MOST  HIGH. 

tions.  This  seems  to  be  the  sense  of  this  title  jr^j;,  or  Most  High. 
It  tends  to  express,  that  Jehovah  is  both  inej:/ircssible,a.n(.\,  from 
the  unbounded  sublimity  of  his  nature,  by  us  and  all  the  creatures 
inconceivable  too.  This  ascription,  therefore,  is  admirably  char- 
acteristic of  Deity,  is  used  for  that  purpose  in  the  holy  scriptures, 
and  sets  him  forth,  both  as  unknowable  and  unknown,  unless  ac- 
cording to  the  mode  and  extent  of  his  oivn  revelation.  Our  old 
translation  of  the  Psalms  has  ventured  to  employ  a  grammatical 
solecism  to  shew,  that  this  title  is  above  all  rule  of  language,  and 
above  all  idea  of  man.  The  term  Most  Highest^  is  no  more  a 
blunder,  in  this  view,  than  another  title  given  to  him  in  the  scrip- 
tures, namely,  Higher  than  the  Highest.,  Eccl.  v.  8.  Keither  name 
pretends  to  explain,  hoiv  high  Jehovah  is  ;  but  both  concur  in  as- 
serting, that  over  all  names  put  together,  over  all  descriptions 
whether  of  Angels  or  men,  overall  conceptions  and  ideas  that  the 
most  exalted  intellects  of  creatures  can  frame;  Jehovah  is  still 
higher  than  the  highest,  and  that  they  do  not  and  cannot,  by  infinite 
degrees,  reach  up  towards  him.  The  considerate  Heathens  could 
reason  upon  this  truth,  that  God  must  necessarily  be  inconceiva- 
ble. They  could  trace  out  his  wisdom  and  power  by  his  works  ; 
they  could  be  convinced,  that  the  vast  frame  of  things,  which  is 
obvious  to  human  sense,  could  be  the  effect  only  of  an  all-per- 
fect and  immortal  being ;  they  could  be  assured,  that  all  activity, 
motion,  or  life,  must  proceed  from  a  cause  of  infinite  energy,  or 
rather  from  some  existence  who  is  all  energy,  fuhiess,and  truth  : 
but,  with  all  this,  they  were  obliged  to  own,  that  to  conceive  any 
thing  of  so  pure  and  abstracted  a  nature  in  the  mind,  was  immense- 
ly difficult,  and  consequently,  to  express  that  nature  if  it  were 
even  right  to  attempt  ii)  absolutely  impossible.*  Some  of  these 
Heathens  procured,  by  one  means  or  other,  this  title  of  God 
from  the  true  worshippers,  in  the  first  ages  after  the  flood,  and 
gradually  debased  it,  as  they  did  all  other  traditions  of  the  kind, 
to  the  purposes  of  the  vilest  idolatry.  And  indeed,  in  all  ages, 
when  men  follow  any  rule,  but  God's  own  revelation,  concerning 
liis  nature  and  existence,  and  set  up  tlieir  wi-etchcd  "  reasoning 
faculty,"  perverted  and  clouded  as  it  is  by  sin  ;  they  are  sure  to 
wander  into  doubt  or  absurdity  at  best  and  generally,  by  stating 
their  own  chimeras  as  true  representations  of  the  Deity,  become 
as  mere  idolaters  in  reality,  as  the   very   worst  of  the   Heathens. 

*  Stobxus.  Serm.  Ixxxviii.  Thus  Xeiiophon,  Pliito,  and  his  ccimmenta- 
1  or  Ploiinus,  with  many  olher  of  the  ancient  Heathens,  owiMid,  Deunmei: 
p:rvestigare  possible,  ivc  J\.3  invesligave.  See  much  more,  to  this  effect,  in 
jMonixu.s,  Ji  vevit.  liel.  Chviist.  c.  iv. 


MOST  HIGH.  65 

Yet,  it  is  remarkable  enough  ;  all  these  will  be  so  positive  and  dog- 
matical respecting  their  particular  hypothesis  ;  that  one  should 
think,  the  Most  High  must  be  as  much  an  object  of  their  senses  as 
a  stick  or  a  straw  ;  and  they  will  tell  us,  that  God  is  such  and  such  a 
Being,  nay,  and  must  be  so  too  ;  tiiough,  at  the  same  time,  they  have 
not  the  goodness  to  inform  us  of  the  manner  of  existence  even  in  a 
stick  or  straw,  nor  yet  the  particular  mode  of  being  ^hy  which  thexj 
exist  themselves.  What  is  further  remarkable  likewise  ;  all  these 
over-intelligent  heads  shall  differ  amazingly  upon  this  topic  from 
each  other:  and  yet  there  is  not  one  cf  them,  but  will  afBrraj 
that  all  his  ideas  are  not  only  founded  upon  his  "  reasoning  facul- 
ty," but  ought  to  be  founded  upon  it,  as  the  highest  standard  and 
criterion  of  truth.  The  ancient  dogmatists  differed  in  the  same 
way.  Some  said,  that  ^re  was  God  ;  others,  wa^gr^-  others,  «z>; 
others,  that  God  was  the  soul  of  the  world  ;  some  one  thing  ;  and 
some  another  ;  and  the  wisest  of  them  all  honestly  confessed  him 
to  be  unknoivn.  Take  Spinoza's  God,  Hobbes's,  Whiston's,  Col- 
lins's,  Toland's,  Chubb's,  Tindal's,  the  God  cf  the  Arians,  the  God 
of  the  Socinians,  the  God  of  one  kind  of  Deists,  and  the  God  of 
another  kind  ;*  and  place  them  together :  and  a  man,  viewing  all 

*  Spinoza's  God  was.  All-visible  Being,  the  particulars  of  which  were 
only  modifications  of  the  Deity  ;  so  that  men,  dogs,  mice,  insects,  are  parts 
of  Isimself,  there  being  only  ane  existence  or  nature. 

Hobbes's  God  was  not  very  different,  for  he  made  him  corporeal,  and  as- 
serted, that  "  what  is  not  body,  is  nothing  at  all ;  and  that  all  religion  ori- 
ginated in  fear  and  superstition  ;  in  which  he  was  of  the  same  mind  with 
Lucretius  and  the  Epicureans. 

"Whiston's  God  was  a  being  entirely  different  from  the  Son  and  Holy  Ghost, 
who,  in  his  opinion,  were  mere  creatures,  and  by  no  means  the  object  of 
our  worship. 

Collins  went  farther,  and  made  his  God  still  more  remote  from  every  idea 
suggested  of  him  by  Christianity,  insomuch  that  he  did  not  scruple  to  ra- 
nounce  Christianity  altogether. 

Toiand  was  a  glaring-ly  vain  and  conceited  man,  even  in  Locke's  judgment, 
and  favored  Spinoza's  pantheistic  scheme,  but  without  Spinoza's  moral.s. 
His  God  was  every  thing,  or  (as  it  might  be  better  said)  a  nothing,  in  the 
world. 

Chubb's  God  was  framed  at  Salisbury  according  to  his  own  "  reasonin«f 
faculty ;"  but  was  a  Deity  of  that  odd  make,  as  to  render  it  unnecessary- 
to  pray  to  him  ;  for  this  Chubb  disallowed,  as  well  as  th&  ideas  of  particu 
lai-  providence,  a  future  judgment  and  existence,  or  any  thing  else  whick 
we  have  oi"  that  kind  by  Revelation.  Possibl)',  by  not  praying  to  his  God^ 
Chubb  tnought  he  should  at  least  avoid  idolatry. 

Tinual  quaintly  called  himself  a  Chistiaii  Deist :  and  therefore  his  God 
must  be  sui  genens,  and  notclassed  with  the  others,  'i'hose,  however,  who 
took  pains  to  develope  him  and  his  principles,  reduce  him  to  the  foroi  of  the 
common  Deists,  as  to  his  own  proper  place.  With  them,  he  indeed  dis~ 
cards  all  Revelation,  and  implicitly  follows,  what  he  calls,  and  perhaps  be- 
lieved to  be,  reason. 

The  Arians  muke  their  God  of  a  most  extraordinaiy  composition.     They 
assert,  that  the  Father  is  the  one  gi-eat  God,  and  that  the  Son  and  Holy  S&i- 
vol/,  n-,  I 


Co  MOST  HIGH. 

these  Gods  as  the  result  of  the  "  reasoning-  faciilly,"  would  be  al- 
musi  tempted  (if  there  were  no  better  rule  in  the  case)  rather  to 
adopi  Vanini's  notion,  and  roundly  assert  at  once,  that  there  is  no 
God  at  all.  Afultitiido  7iuinin7im,millitas  est  miminum.  ^// these 
and  many  other  opinions  of  him  cannot  possibly  be  right :  all  buS 
one  (if  even //mr  one  could  be  excepted,)  must  necessarily  be 
ivrong.  And  the  question  then  is,  which  is  the  one  I  The  resi 
are  unavoidably  idols,  or  (at  best)  illusive  unreal  phantoms :  and  if 
even  this  one  stand  upon  the  "  reasoning  faculty,"  which  is  the 
assumed  ground  of  all  the  rest ;  there  is  no  sort  of  certainty,  but 
that  this  may  be  a  phantom  too.  Here,  then,  comes  the  issue  of 
all  pretended  "  rational  religion,"  which  begins  with  the  rejection 
of  God's  revelation,  and  usually  ends  in  little  better  than  scepti- 
cism and  infidelity.  It  floats  perhaps  awhile  in  the  brain, but  hath 
not  weight  enough  to  sink  into  the  heart,  nor  force  enough  to  in- 
fluence the  life.  It  can  carry  a  man  no  farther,  than  it  did  the 
Heathens — to  a  semblance  of  virtue,  and  outward  decency ;  but 
\vill  never  so  affect  the  soul,  as  to  crucify  it  to  the  world,  renew  it 
in  itself,  and  lift  it  up  to  the  enjoyment  of  God.  Possibly,  it  doth 
not  pretend  to  this.  Then,  c'ui  bono  ?  Doth  it  not  leave  a  man 
just  as  it  found  him  ?  In  which  case,  what  is  he  the  better  for  this 
ideal  affair,  which  begins,  proceeds,  and  ends,  with  nothing  ?  Nor 
is  this  religion  i,if  it  can  deserves  the  name)  even  so  rational  as  it: 
pretends;  for  it  rests  upon /(uwz«?z  ideas  to  determine   a   matter 

rlt,  are  mere  etnanaiions,  issuing  from  him  and  resolved  into  Him  again. 
Tluis  they,  in  fact,  confound  the  simplicity  of  the  di-\  ine  nature,  and  reject 
its  uidti;. 

The  Socinians  advance  a  degree  or  two  beyond  the  Arians,  and  affirm 
roundly,  tltut  Christ  and  the  Huh/  Spirit  are  not  even  emanations  of  Deity, 
but  real  creatures,  that  there  is  truly  no  such  thing  as  redemption  or  satis- 
faction for  sin,  and  no  inward  operation  of  what  is  called  grace  upon  tlie 
soul.  Of  course,  their  (^od  difters,  in  fact,  but  veiy  little  from  the  next 
class  (to  omit  several  others)  which  we  shall  mention. 

The  Deists  form  their  God  after  tlie  model  of  the  Heathen  Philosophers, 
receiving,  liowevi.r,  a  few  of  his  embellishments  from  the  Christian  Reve- 
lation, which  some  of  them  aflect  to  despise.  They  differ,  notwithstanding, 
as  their  Heathen  masters  did,  concerning'his  precise  nature  Aud  attributes  ; 
and  a  few  of  them  have  even  pretended  tQ,  pay  a  sort  of  specious  respect  to 
Christianity  itself  upon  the  score  of  its  morality  -,  forgetting,  perliaps,  tliat 
if  tlie  system  be  not  wholly  true,  it  is  the  most  impious  and  blasphemous 
hnpostiuc,  that  ever  was  foisted  upon  mankind.  Their  kiss,  like  Judas's, 
is  to  be  dreaded,  lest  it  be  only  a  signal  to  betray  both  Christ  and  his  go.s- 
pel. 

For  a  solid  and  dispassionate  confutation  of  most  of  these  opinions,  the 
reader  may  be  referred  to  the  writings  of  the  late  Dr.  Leland,  and  partic- 
ularly to  his  View  of  the  Deisticul  JVnters,  and  his  ^flclvmitagu  ia,d  A'ecessitv 
fif  tlie  Christian  Jievelalion  ;  in  which  works  his  reasoning  opponents  aj"& 
iairly  and  tlioroughly  beaten  \\\\\\  theii"  own  weapons. 


MOST  HIGH.  67 

which  is  infinitely  above  them  :  add  to  this,  these  very  ideas  are, 
at  the  same  time,  77z^cr2/a/in5- and  unsteady  in  themselves,  ex- 
tremely different  in  different  fiersons,  and  often  exceedingly  vari- 
ous, perplexed,  2ind  obscured  in  the  same  individual  person  at 
different  times.  A  pretty  foundation  this  to  rest  upon,  in  prefer- 
ence to  that  rocfc  of  ages,  which  can  never  be  moved,  and  to  his 
holy  word,  which  hath  at  all  times  been  firoved,  and  proved  again, 
and  never  been  known  to  fail !  Reaspn  intruding  here  iJito  things 
•which  she  hath  not  seen,  becomes,  Atheism  in  a  fair. disguise  ;  and 
thus  by  misleading,  while  she  herself  is  misled,  plunges  her  (in 
fact)  irrational  votaries  into  every  pernicious  consequence,  Tnat 
man  can  never  be  a  truly  reasonable  being,  Avho  leaves  the  author 
cf  all  right  reason,  for  the  clouded  cogitations  of  his  own  mind, 
or  for  the  no  leas  clouded  and  wavering  and  uncertain  opinions  of 
others.  Nor,  on  the  other  hand,  can  he  be  irrational,  who,  con- 
senting with  the  wisest  of  men  as  well  as  with  the  word  of  God, 
applies  for  information  to  Him,  who  only  can  give  it  upon  this 
subject,  and  then  relies  upon  that  information  given,  as  upon  an 
invincible  truth,  proceeding  from  a  Being,  who  is  both  too  wise, 
and  too  holy,  to  be  mistaken  himself  or  to  utter  a  lie  to  others. 
There  is  either  no  revelation  at  all ;  in  which  case,  all  religion  is 
a  cheat,  and  there  is  nothing  certain  in  the  world,  respecting 
the  e»zrf  of  our  being,  as  well  as  the  cause  of  it:  or,  if  there  be  a 
revelation,  it  is  madness  and  impudence  at  once  in  any  man,  who, 
admitting  its  existence,  doth  not  abide  by  its  declarations,  but 
ventures  to  controvert  or  determine  without  them.     There  is  but 

this  alternative  in  the  matter. Thus  much  for  the  little  gods 

of  human  brains  :  let  us  now  turn  our  attention  to  the  revelation 
of  God  Most  High.  _ 

From  revelaiion  we  learn,  that  this  Most  High  is  Jehovah,  the 
incommunicable,  self-existent,  essence  ;  or  (what  is  exactly  the 
same)  that  Jehovah  only  is  the  Most  High.  Thou,  whose  name 
alone  is  Jehovah,  art  the  Most  High  over  all  the  '^arth  ;  or  as 
others  render  it)  Thou,  whose  name  is  Jehovah,  art  alone  the  Mosc 
High  over  all  the  earth.  Ps.  Ixxxiii.  18.  He  is  called  Jehovah  Most 
High,  in  Ps.  vii.  18.  and  in  other  places:  And,  in  Ps.  xcii.  8.  Je- 
hovah, the  Most  High*  for  evermore.     There  can  be  no  doubt, 

*  C3nD,  whence  the  liimmon  of  the  Gentiles ;  as  from  p^Sy,  their  FJiou. 
ov  Elioan.  See  vol.  1.  p.  127.  The  Lord  seems  to  have  taken  tl.e  i.tle 
ann  lo  denote  the  elevated  situation  of  liis  dwelling-,  and  the  title  jv'jy  t-O 
signify  himself  as  the  only  means  of  ascension  to  it.  So  the  words  ;ue  iised" 
in  Ps.  Ixviii.  18.  armh  vrhy,  Tltou  fiast  ascended  to  the  height.  Seethe Hebr 
in  that  remarkable  text.  Jer,  xvii.  1;?. 


6$  MOST  HIGH. 

therefore,  that  this  term  can  only  be  applied  to  God,  and  be  recipro- 
cated as  a  name  of  his  infinite  and  exalted  nature.  If,  then,  it  can 
be  applied,  and  is  applied,  to  the  Holy  Spirit ;  it  will  prove  most 
demonstrably,  and  ought  to  prove  beyond  all  controversy,  that 
he  is  truly  God  or  Jehovah,  or  a  person  in  the  self-existent  essence 
so  named. 

Psalm  Ixxviii.  17 — 22.  The  Israelites /iro-yo^frf  tfie  Most  High 
in  the  ivilderness,  a?zd  they  tempted  jil  in  their  heart  by  asking  meat 
for  their  lust ;  yea,  they  spake  against  the  Alehim,  Is^c.—  There- 
Jbrc,  Jehovah  heard  this^ and  was  nvroth^i^c. — because  they  believ' 
ed  not  in  the  Mehim,  life.  It  appears  as  self-evident  as  any  first 
proposition,  that  these  several  titles  of  Jehovah,  jil,  Alehim,  and 
Most  High.,  belong  to  one  and  the  same  being,  whom  we  call 
God :  Or,  otherwise,  there  is  a  plurality  of  Gods,  which  the 
Scriptures  oppose  and  Christians  deny.  Whoever,  therefore,  has 
one  of  these  appellations  strictly  ascribed  to  him,  has  an  indefea- 
sible right  to  all  the  rest. 

Now,  the  Prophet  Isaiah  declares,  that  this  provocation  of  the 
Israelites  was  against  the  Holy  Spirit :  They  rebelled  and  vexed 
his  Holy  Spirit.  Is.  Ixiii.  10.  The  martyr  Stephen  says,  (hat  they 
resi-jted  the  Holy  Ghost.  Actsvii.  51.  And  the  Apostle  to  the 
Hebrews  confirms  both,  by  declaring,  that  it  is  the  Holy  Ghost, 
•roAo  saith,  your  fathers  tempted  me^  proved  me ;  and  saw  Juy 
ivorks  forty  years.     Hebr.  iii.  7,  9. 

The  Holy  Spirit,  therefore,  in  tlicse  last  texts,  is  the  Most 
High,  Jehovah,  AI,  and  Alehim,  stated  by  the  Psalmist  in  the 
preceding  text,  and,  consequently,  the  true,  infinite,  self-existentj 
and  everlasting  God. 

It  may  be  noted,  by  the  way,  that  the  above  passage  in  the  He- 
brews, were  there  no  other  in  the  Bible  to  assert  tlie  essential  divi- 
nity of  the  Holy  Spirit,  is  sufficient  of  itself  for  that  purpose  ;  for  it 
asserts,  that  all  the  works  which  were  done  in  the  wildcrnessj 
before  or  in  behalf  of  the  Israelites,  were  the  glorious  operations 
of  the  Holy  Ghost.  We  have  seen,  in  the  former  volume,  that 
they  are  also  ascribed  to  Christ  as  one  of  the  persons  in  the  es- 
sence ;  and  nobody  will  deny,  who  believes  in  revelation  at  all, 
that  God,  or  the  Father,  was  undoubtedly  present :  It  follows, 
then,  that  all  was  performed  by  the  Trinity  in  Unity,  and  that  the 
whole  was  carried  on  by  the  power  and  according  to  the  will  of 
the  three  divine  persons  in  the  one  undivided  essence.  Take  it 
%n  any  other  view;  and  there  will  be  different  agents  of  different 
r.aturejs  hi  this  work  of  salvation,  and  consequently  more  Gods 


MOST  HIGH.  69 

than  one  ;  because  to  these  different  agents  are  the  names  of  God 
ascribed  ;  or,  there  will  be  only  one  ageni,  under  differe7it  narnes, 
and  so,  consequently,  C/trist  and  the  Holy  Ghost  with  the  Father 
are  but  one  person,  who  suffered  and  bled,  who  departed  yet  came 
again  as  another  Comforter,  yet  not  another  but  the  same  ;  and 
thus  the  Scriptures  will  be  an  heap  of  contradictions  as  well  as 
blasphemies  against  the  divine  n,  ture.  The  adversaries,  thei-e- 
fore,  of  the  Christian  doctrine  of  the  Trinity,  who  profess  to  re- 
ceive the  Bible,  have  only  this  refuge  as  adversaries;  either  to 
adopt  Polytheism  and  so  become  idolators,  or  to  plunge  hito  the 
sink  of  Sabellianism,  and  so  admit  that  the  Father  was  crucified 
and  suffered,  putting  a  lie  into  Christ's  mouth,  when  he  declared, 
my  God,  my  God,  why  hast  thou  forsaken  me.  A  man  must  in 
fact  reject  the  Scriptures  altogether,  as  a  divine  revelation,  if  he 
deny  the  doctrine  of  a  Trinity,  upon  which,  as  upon  one  great  and 
necessary  foundation,  they  entirely  stand. 

Luke  i.  35.  The  Holy  Ghost  shall  come  upon  thee,  and  the  pow' 
er  of  the  Highest  shall  overshadow*  thee  :  therefore  also  that  ho- 
ly thing,  which  shall  be  born  of  thee,  shall  be  called  the  Son  of  God. 
In  the  o2d  verse,  this  Son  of  God  is  called  the  Son  of  the  High- 
est,  and,  therefore,  Christ,  as  to  his  human  nature,  is  the  Son  of 
the  Holy  Ghost,  by  whose  operation  that  human  nature  was  form- 
ed in  the  Virgin's  womb.  Hence  it  appears,  that  God,  Highest, 
and  Holy  Ghost,  are  terms  of  reciprocation,  which  could  not  be 
the  case,  unless  the  Holy  Ghost  were  God  Most  High.  But  being 
God  Most  High,  there  is  no  blasphemy  (^as  otherwise  there  cer- 
tainly would  be)  in  ascribing  to  him  all  the  peculiar  titles  of  the 
Godhead  :  Let  those  take  care  of  blasphemy  against  him  (Matth. 
xii.  31.)  who  are  bold  enough  to  ascribe  any  other. 

It  seems  almost  a  work  of  supererogation  to  add  a  word  to 
proofs  like  these  ;  but  such  is  the  hardness  of  the  human  heart, 
that  God  useth  line  upon  line,  and  precept  upon  precept,  like  suc- 
cessive sun-beams,  to  melt  it  down;  and  such  is  the  stubbornness 
of  the  human  will  in  maintaining  its  own  preconceived  opinions, 
that  argument  upon  argument,  though  not  to  be  refelled,  can 
make  no  due  impression,  without  the  concurrence  of  omnipotent 
aid.  It  is  right,  however,  to  endeavor  to  silence  those,  who  re- 
fuse to  be  convinced :  or,  at  least,  if  they  will  not  be  silent,  to 

*  E«-<crjc<«ec-f /-  This  word  seems  to  bear  a  similar  idea  v/ith  nemo  in 
Gen.  i,  2.  whicli  might  prefigure  wha L  the  Spirit  would  do,  in  the  fulness 
of  time,  with  rehitioa  to  the  human  nature  of  Christ,  and  the  new  life  It^ 
■E'ould  impart,  at  all  times,  t.A  the  people  of  fJod. 


?0  MOST  HIGH.    . 

leave  them  nothing;,  in  fairness,  to  say.  It  may  be  right  also  to 
establish  those,  who  arc  weak  in  the  truth,  that  they  may  not  be 
shaken  by  the  unscriptural  sophisms*  of  the  advtrsanes. 

John  iii.  5.  Exccfit  a  man  (says  Christ)  be  born  of  luater^  and 
of  the  S/iirit,  he  cannot  eiiter  into  the  kingdom  of  God. 

Luke  vi.  35.  But  the  same  Christ  t -lis  his  disciples,  that  they 
shall  be  children  of  the  Highest,  and  (in  Luke  xx.  36.)  the  chil- 
dren of  God. 

The  Spirit,  therefore,  is  the  Highest  and  God. 

Upon  the  proof  of  this  important  point,,  there  is  an  end  of  that 
controversy,  which  has  employed  so  many  tongues  and  pens,  re- 
specting the  pro/ier  object  of  worship.  An  Arian,  who  dreams 
of  the  inferiority  of  Deity,  and  all  the  endless  absurdities  which 
arise  from  that  principle,  may  indeed  be  perplexed  himself,  and 
may  perplex  others,  upon  this  point ;  but  the  orthodox  Christian 
knows,  that  there  is  one,  and  but  one  object  of  worship,  and  that 
it  is  abominable  idolatry  to  pay  adoration  to  more.  He  also  pro- 
fesses, that,  as  the  three  divine  persons  are  one  only  essence,  he 
cannot  worship  them  as  separate  or  different  from  that  essence, 
and,  coasequently,  that  whether  he  address  himself  to  t?ccA  of  the 
three  persons,  or  to  the  three  persons  together,  his  prayer  or 
praise  ascends  to  the  whole  essence,  which  is  an  undivided  One, 
and  his  worship  is  of  "  this  Unity  in  Trinity,  and  the  Trinfty  in 
Unity,  in  all  things,"  and  at  all  tinics.  He  is,  therefore,  a  wor- 
shipper of  one  God,  and  indeed  can  worship  no  more,  for  there 
is  but  one.  A  lcarne<l  and  ingenious  writer  hath  illustrated  this 
matter  by  a  very  pertinent  instance.  "  The  disciples  of  Christ 
(says  he)  were  commanded  to  baptize  in  the  name  of  the  Father, 
end  of  the  So  :•,  and  of  the  Holy  Ghost :  and,  withsut  doubt,  the 
haptism  they  jd.v.inistercd,  was  in  all  c?ses  agreeable  to  t!.e  pre- 
e^cribed  form  Nevertheless,  we  are  told  of  some  who  were 
commanded  to  be  baptized  in  the  name  of  the  Lord  (Acts  x.  ''8.), 
i^md  particularly,  in  the  name  of  the  Lord  Jctnis  (Acts  viii  16.)  : 
50inat  there  was  a  strange  defect  either  in  the  baptism  itself,  or 
in  the  account  we  have  of  it ;  or  the  ?nention  of  one  person  in  the 
Trinity  mw^limply  the  presence,  name,  and  authority  of  thtin  all ; 

*  ILereticits,  advukd  vilia,  rcl  sxculi  in^^enia,  confiigit.     Tert. 

•j-  Water  is  the  Spirit^s  emblem ;  for  as  water  pcrv;icle3  the  whole  matter 
rtf  the  universe,  .s  insinuated  into  the  f:ibric  of  all  curllily  tlungSj  and  both 
rivifiesand  puviiies  ugrceiibly  to  its  iwtui-c ;  so  Uie  Uolv  Spirit  cle;iiiseii  the 
souls  of  hijpe)";i!o,  enters  into  their  wliole  spintu  i  const. tution,  iUid  en- 
livens the  whole  by  his  penetrating  ajjeucy.  See  fujlhcr  in  th^ Essay  belovv, 
CJititlcd,  Walcr  of  Life. 


MOST  HIGH.  71 

as  the  passage  understood  by  Irenasus — in  Christi  nomine  subau- 
ditur,  qui  U7ixi(,  et  giii  urctus  esif  CS"  ifisa  iinctio  in  qua  unclua 
est.  1.  iii.  c.  20."*  i.  e.  By  baptism  in  the  name  of  Christ,  is  to 
be  understood,  be,  who  anointed,  he,  who  was  anointed,  and  the 
anointing  itself  by  which  he  was  anointed  :  In  other  words,  Fa- 
ther,  Son,  and  Spirit. 

To  those,  who  consider  this  point,  in  an  cxfierimental  view, 
the  proofs  increase  from  the  word  of  God,  with  still  more  abun- 
dant force  and  clearness.  Such,  and  such  only,  know  truly  what 
the  Apostle  means,  where  he  introduces  the  love  and  grace  of  the 
whole  Trinity  in  two  lines,  and  says,  that  through  Him  rchrist"! 
ive  both  [Jew  and  Gentile]  ha-ve  an  access  for  introduction!  by 
one  Sjiirit  unto  the  Father.  Eph.  ii.  18,  This  Spirit  leads  to 
Christ,  and  through  Christ  carries  up  the  soul  into  communion 
with  the  Father;  so  that,  by  this  agency,  the  believer  hath  fel- 
lowship with  the  Father  and  the  Son  in  and  by  the  Spirit.  Here 
is  the  very  substance  and  reality  of  the  Christian  religion,  with- 
out which  all  the  rest  is  but  name  or  liotion.  Upon  this  ground, 
the  true  believer  sees  the  importance  of  this  doctrine,  finds  its 
establishment  evidenced  by  the  word  and  carried  into  himself,  and 
that,  but  for  this  doctrine  experimentally  known  and  considered, 
there  could  not  be,  in  fact,  any  such  thing  as  the  Christian  reli- 
gion at  all.  He  holds  communion  by  the  grace  of  faith,  which 
the  divine  Spirit  has  planted  in  his  soul,  with  all  the  three  per- 
sons at  once  in  their  names,  covenant-engagements,  and  charac- 
ters, feels  all  these  gracious  engagements  realized  and  realizing 
•within  hivi  (Luke  xvii.  21.),  and  rejoices  that,  as  the  one  fs.st'/zce- 
is  Jehovah  Almighty,  each  fiersonm  this  one  essence  hath  the 
undivided  power,  love  and  truth  of  the  whole,  and  consequently 
is  Almighty  to  perform  every  promise  and  requirement  for  his 
salvation.  This  is  the  foundation  of  all  his  joy  in  God.  He  is 
assured,  that  he  trusts  the  Rock  of  Ages,  and  not  the  various 
will  and  dependant  power  of  any  creatures.  Upon  the  divine 
immutability  he  builds  his  own  immutability,  and  is  persuaded, 
that,  till  God  himself  change,  he  himself  shall  be  for  ever  un- 
changeable. By  this  Holy  Spirit,  all  his  services  and  sacrifices, 
of  prayer  and  praise,  of  heart  and  of  life,  are  carried  up  to  the 
throne  in  Heaven,  and  rendered  acceptable  to  the  Father  through 
Christ  Jesus.  Thus  the  three  persons  are  glorified  in  him  and  by 
nim  ;  and  thus,  by  communion  with  each,  he  enjoys  a  necessary 
.and  perpetual  communion  with  all. 

*  Jones's  CathiUc  D«ctrme.  p.  57.  3d  Edit. 


72  MOST  HIGH. 

This  truth  is  as  old  as  the  regeneration  of  the  first  believer  in 
the  world.  Cain  and  Abel  were  both  taus^ht  the  knowledge  of 
the  true  God,  and  were  told,  that  their  worship  was  due  to  him. 
But  the  one  came  with  a  carnal  unrenewed  heart,  and  (like  the 
Pharisee  in  the  temple)  offered  up  the  fruits  of  his  own  doings, 
which  being  utterly  imperfect  and  defiled  with  sin  in  themselves 
and  offered  up  also  without  faith,  the  Lord  had  no  respect  to  him 
or  to  his  offering.  On  the  contrary,  the  other  approached  in  faith 
(Hebr.  xi.  4.)  and  brought^  not  the  product  of  his  own  labour, 
but  Nin-OJ  even  himself  before  or  ivith  the  First-born  of  his  flbck^ 
und  before  or  with  the  fat  thereof  in  testimony  of  his  reliance 
upon  the  sacrifice  of  the  great  first-born^  who  should  appear  in 
the  fulness  of  time  for  the  remission  of  sins.  Himself  therefore, 
and  his  offering  were  resftected*  by  the  Lord.  His  sacrifice  was 
accepted  in  this  view^,  and  the  smoke  of  it  ascended  as  a  snveet 
smelling  savour  (speaking  according  to  the  sense  of  men)  before 
God. — When  Noah  came  forth  from  the  ark,  in  which  he  had 
been  saved  by  figure  or  similitude  ;  the  first  thing  he  did,  was  to 
commemorate  the  means  of  his  typified  spiritual  salvation.  He 
built  an  altar  unto  the  Lord,  and  took  of  every  clean  beasty  and  of 
every  clean  fowl  rhy  '?j!n  and  caused  an  holocaust,  a  sacrifice  as- 
cending by  fire,  to  ascend,  upon  the  altar.  This  he  did,  like  Abel, 
in  faith  of  that  great  sacrifice  Christ,  who,  through  the  eternal 
Sfiirit,  was  to  offer  up/izmscZ/'unto  God.  Tlie  sacrifice  was  typi- 
cal of  the  Redeemer  ;  and  the  ascent  by  fire  represented  the  ope- 
ration of  the  Divine  Spirit,  who  alone  carries  up  the  intention 
and  effect  before  the  throne.  The  next  verse  proves  this,  where 
it  is  immediately  added.  The  Lord  smellcd  a  savour  of  resty  ac- 
cording to  our  marginal  translation  ;  but  there  is  a  force  and  pre- 
cision, in  the  original,  which  the  translation,  either  in  the  text  or 
margin,  doth  not  reach.  The  Lord  nnn«  mi  inhaled,  spiritually 
received,  or  received  by  the  Spirit,  the  breathing,  the  aspiration 
rf  rest,  or  of  his  own  Spirit,  which  ascended  up  in  that  emble- 
matic sacrifice  before  hin).  The  sacrifice  was  slain  ;  and  so  Christ 
was  killed. — It  might  be  slain  under  the  law  by  strangers,  but  of- 
fered only  by  the  priest ;  and  so  Christ  was  crucified  by  Gentiles, 
but  he  offered  up  his  own  life  as  the  great  High-Priest. — It  was 
to  ascend  by  fire,  by  which  only  the  particles  of  air  or  any  othei- 

*  Theodoiion  renders  the  word  j;ty>  by  ittwpitrs,  infamed,  answered  by 
fire  frovi  Heaven,  in  token  of  acceptance.  To  which  the  Apostle  has  been 
ihovight  to  allude  in  Hebr.  xi.  4.  God  testifyinif  of  Ids  gifts.  Spanh.  JJim'. 
^fWiit.  sac    ii-  p-  651.     See  also  2  Chron,  viii,  1,  and  Est  in  s  in  Gen  >v,  4. 


MOST  HIGH,  73 

substance  tan  ascend  from  the  earth ;  and  so  the  merit  of  the  sa- 
crifice and  the  faith  of  the  believer  in  it,  as  so  much  sfiirit  and 
life^  are  made  to  ascend  before  the  throne  of  Heaven  by  that  Eter' 
nal  Sfiirit,  whose  subtle  and  invincible  energy,  under  the  simili- 
tude of  ^re,  is  engaged  for  that  purpose.  The  Apostle  gives 
the  effect  of  this  emblem  in  plain  words  ;  He  that  srarcheth  the 
hearts.,  knoweth  what  is  the  mind  of  the  Sfiirit;  because  he  mU' 
keth  intercession  for  the  saints  accordiiig  to  the  will  of  God,  or 
according  to  God.  Rom.  viii.  27.  The  same  mystical  rite  was 
continued  under  the  Jewish  dispensation,  which  was  only  aclearei* 
illumination  of  the  fiatriarchal  services.  It  was  not  a  new  reli- 
gion, but  a  fuller  and  further  manifestation  of  the  old.  The  Jews 
were  to  sacrifice  these  holocausts^  burnt-offerings,  or  sacrifices 
ascending  by  fire,  in  all  the  filacea  (says  the  Lord)  which  I  make 
the  mcftiorial  of  my  ?2cwe  (Exod.  xx.  24.);  and  there  he  would 
come  unto  them  and  bless  them.  They  were  to  carry  on  the  doc« 
trine,  that  as  the  ascent  of  the  sacrifice  could  only  be  mat'e  by 
fire  in  the  emblem,  so  their  faith  in  the  great  sacrifice  could 
only  be  raised  by  the  Spirit  in  the  truth  of  the  emblem. — 
Their  heave -offerings*  expressed  this  great  truth  iii  another 
form,  and  shewed  that  their  bread,  of  which  this  kind  of  of- 
fering was  made,  came  from  the  Lord,  should  be  devoted  to  his 
glory,  and  that  they  should  lift  up  their  hands  and  hearts  unto  Him, 
■—In  the  Christian  dispensation,  the  emblem  indeed  is  taken 
away, because  the  sacrifice  intended  by  it,  is  accomplished  ;  but  the 
idea  and  doctrine  are  the  same.f  Christ  is  the  great  Holocaust  of 
his  Church,  that  sacrifice  slain,  burned,  and  ascending  by  fire  un- 
to the  Lord.  He  offered  ufi  himself  without  sfiot  ;  yet  not  ajone, 
but  (^as  the  great  commentator  upon  the  Jewish  Ritual  explains 
it)  through  the  Eternal  Sfiirit,  of  whom  the  fire  was  an  instituted 

*  The  heave-offerings  and  the  tvave-offerings,  under  the  law,  had  theh.'  re- 
spective doctrines,  and  preached  to  the  ancient  believers  the  necessity  of 
their  acknowledging"  God  to  be  author  of  all  their  poivers  and  blessings. 
Tile  shoulder  in  tlie  sacrifices  was  appointed  for  the  riDTin  or  heave-offering, 
and  the  breast  for  the  nsun  or  ivave-offenng  ;  and  botla  were  lhe  portioii  of 
the  Priests,  as  God's  agents  or  representatives.  The  Priests  were  to  Iieuve 
or  hold  up  the  one  towards  heaven,  in  testimony,  that  all  service,  and  pow- 
er to  render  service,  expressed  by  the  shoulder,  as  the  instrument  of  action 
or  labor,  came  from  and  sliould  be  devoted  to  God  ;  and  tliey  were  to  -j^lvg 
the  other  backward  and  forward  to  the  four  parts  of  tlie  world,  in  token 
that  the  piu'poses  and  affections,  signified  by  the  breast,  are  given  by  him 
to  his  people,  respecting  salvation,  and  should  therefore  be  spread  out  be- 
fore him  and  laid  out  for  him. 

f  To  this  effect  Gregory  excellently  says  ;    Una    est   ecclesia  electontm, 
pr(ecedentium  et  sequentium.     Antiqui  Fatres  non  divisi  u  S.  Ecclesi  ■  fnernnt  i 
quia  mente,  opere,  prxdictione,  istu  jam  fidei  sacravienta  tenvernnt,  &c.  Apud 
b'pan'L.  Hist.  Christ,  ssec.  vi.col.  1Q65. 
VOL.  ir.  K 


n  MOST  HIGH. 

emblem.  God  receives  by  this  Spirit  the  propitiation  of  Christ 
the  sacrifice  ;  and  his  people  become  thereby,  with  all  their  ser- 
vices, (according  to  the  language  of  the  Old  Testament,  which 
the  Apostle  uses,  and,  by  vTsing,  explains') a  siueet  savour  of  Christ 
unto  God.     Compare  2  Cor.  ii.  15.  with  Eph.  v.  2. 

Here,  then,  we  are  come  to  the  proper  office-character  of  this 
Most  High  and  Holy  Spirit,  and  may  perceive,  that  as  one  of  the 
divine  persons  must  be  God  Most  High,  to  atone  and  merit  for 
the  redeemed  ;  so  it  is  needful,  that  another  of  the  divine  persons 
should  car?-y  vfi  the  memorial  of  this  before  the  throne,  and  afi/ily 
the  benefit  of  it  to  their  souls.  Here  too  we  may  learn,  what  our 
Lord  means,  wh  n  he  says,  Mo  wan  hath  ascended  up,  to  Heaxien^ 
but  he  that  came  doivn  from  Heaven^  even  the  Son  of  Man,  which 
is  in  Heaven.  John  iii.  13.  No  man  but  the  God-inan,  could  as- 
cend as  a  propitiation  before  the  throne,  even  He  who  ca7ne  down 
from  Heaven  for  tl;at  purpose,  and  who,  respecting  his  divine  na- 
ture, is  ever  in  Heaven.  We  may  also  learn  hence  another  most 
important,  yet  often  forgotten,  truth  ;  that  no  service  of  our'scan 
ascend  up  to  God,  but  in  Clirist  Jesus,  and  by  the  power  of  the 
Holy  Spirit.  We  have  no  recommendation,  and  can  have  none, 
■which  will  be  accepted,  but  Christ :  We  have  no  strength  or 
grace,  and  ran  have  none,  bu*^  by  the  operation  of  the  Holy  Ghost. 
Thus  one  person  in  the  Most  High  must  lead  us,  through  another^ 
up  to  the  third  ;  in  which  act  we  have  communion  with  the  ivhole^ 
and,  hereaftei,  when  we  have  parted  with  sin  and  corruption,  shall 
have  an  uninterrupted  and  perfect  enjoyment  of  the  whole  to  all 
eternity.  This  is  the  true  reception  of  the  Christian  doctrine  of 
the  Trinity  ;  and,  without  it,  all  the  rest  is  but  as  idle  a  subject 
of ''ispute,  as  the  quidlibets  and  quodlibets  of  the  schools. 

Tills  Spirit  Most  High  raises  his  people  to  the  high  and  ftoly 
filaccj  which  his  own  word  hath  set  before  them.  There  is  no  pos- 
session of  grace, nor  progression  in  grace,  but  by  Him.  He  instils 
heavenly  thoughts;  he  iniparts  heavenly  frames  ;  he  carries  on 
the  hearenly  work  in  the  soul,  which  is  to  prepare  it  for  an  eter- 
nal Heaven  and  for  God.  This  is  called,  and  justly  called,  ascend- 
ing to  Heaven  in  the  mind,  and  the  raising  up  of  the  affections  to 
things  above.  All  this  is  performed  by  the  power  of  the  S/iirit 
Most  High.  Believers,  under  the  Old  Testament,  were  privi- 
leged to  wait  upon  the  Lord  for  a  renewal  of  their  strertgth,  and 
to  mount  up  with  wings  as  eagles.  Is.  xl.31.  They  could  not 
rise  upwards  of  themselves,  in  their  souls,  more  than  in  their  bo- 
dies i  ^ut  the  Spirit,  who  is  described  here  under  the  well-known 


MOST  HIGH.  rs 

emblem  of  the  wm^-*  of  the  eagle^  would  bear  them  aloft  to  his 
holy  habitation.  It  is  his  office  to  do  this.  When  Ezekiel  was 
lifted  ufi^  it  was  by  the  Spirit  ;  and,  by  the  Spiiit  was  Piilip  car- 
ried through  the  air  from  the  Eunuch  to  Azotus  :  And  what 
He  did  for  their  bodies,  he  doth  for  all  his  peoplt's  souls.  He 
beareth  them  on  high.  From  this  sinful  and  perishing  world  he 
lifts  them  up  to  Heaven,  and  never  fails  to  bless  them  all  the  way 
thither.  In  this  consists  the  health  of  the  soul;  and  it  is  remark- 
able, that  the  word  rhyn,  which  signifies  7nedicine^  ov  actual  heal- 
ing", or  health  procured  by  medicine.,  is  derived  from  the  same 
root.  Man's  nature,  in  falling  from  God,  became  sick  and  dis- 
eased both  in  body  and  soul.  The  Holy  Spirit  works  this  heal- 
ing in  the  soul,  purges  out  its  corrupt  and  sinful  affections,  and 
establishes  it  finally  in  the  perfection  of  life.  There  is  neither 
health,  nor  increase  of  health,  without  him.  What  a  blow  doth  this 
truth  give  to  all  the  pi-ide,  and  power,  and  presumption  of  man  I 
It  slays  unrighteousness,  and  self-iighieousness  at  once.  It  shews 
that  there  is  no  life,  nor  health,  nor  strength,  nor  activity,  nor  will, 
nor  any  other  principle  of  grace  and  truth,  in  any  creature,  but  by 
his  immediate  inspiration  and  "  continual  help."  When  the  soul 
is  brought  to  an  experimental  acquaintance  with  this  doctrine 
(and  ah  Goci's  people,  more  or  less,  do  experience  it  >  there  is  an 
end  of  all  strife  in  the  conscience,  respecting  free-will,  free-agen- 
cy, inherent  power,  and  those  other  absurd  opinions,  which  the 
foolish  and  ignorant  pride  of  fallen  man  hcith  prepared  (like  so  ma- 
ny empty  bladders  upon  the  sea)  to  swim  by  into  eternity.  The 
believer  sees,  that  though,  like  blov\n  bladders,  they  seem  lavgC} 
and  round,  and  full  ;  tliey  are  only  empty  fancies,  or  doctrines 
swelled  out  of  measure  with  air.  They  are  winds  of  doctrine^  and 
doctrines  of  wind.  They  have  neither  life,  nor  truth,  nor  power  ; 
And  this  is  evident  in  those  who  espouse  them.  They,  for  the 
most  part,  are  strenuous  contenders  for  these  matters  ;  but  do 
nothing  but  talk  in  honor  of  them.  The  established  Church  is 
become  heterodox,  in  the  opinion  of  thousands  of  its  members, 
and  it  would  be  happy  if  it  were  not  so  in  the  esteem  of  many  of 
its  ministers  too ;  especially  where  she  declares,  that  "  the  con- 
«  dition  of  man,  after  the  fall  of  Adam,  is  such,  that  he  cannoi 
"  turn  and  fir  efiare  himself  hy  his  own  natural  strength  and  good 
"  works  to  faith,  and  calling  upon  God  :  Wherefore  we  haue  no 
^^  flower  to  do  good  works,  pleasant  and  acceptable  to  God,  with- 
«  out  the  grace  of  God  by  Christ  preventing  us,  that  Ave  may  have. 
'•'  a  good  will,  and  working  with  us  when  (dy?::  v,!iile)  we  hayQ 


■U  IMOST  HIGH. 

'<  that  good  will."  Art.  x.  Alas  I  how  many  subscribe  to  tbib 
sound  tbrmularv  e  contra,  instead  of  ex  jinimo,  and  l)ave  the  ef- 
frontery to  justify  it  too  !  What  a  wretched  sa/vo  do  they  also 
make,  who  divide  the  articles  into  two  contrary  senses,  and  cause 
them  to  appear,  deceitful  and  monstrous  like  the  Devil,  with  a  clo- 
ven foot ;  who  set  the  Church  at  variance  with  itself,  and  force  it 
to  blow  hot  and  cold,  to  vent  error  and  truth,  in  the  same  breath  ! 
'^mm.Pudet  h(zc  opfirobria  riobis. 

By  this  Highest  of  all,  the  sfiirits  of  the  just  are  finally  made 
perfect.  They  are  fitted  for  their  mansions,  and  their  mansions 
for  them,  by  his  agency.  What  these  mansions  are  we  know  not, 
and  in  this  state  of  ^ense  we  cannot  know  ;  because  they  are  spi' 
ritual  recefit.acli's  fov  Ihe  residence  of  saved  spirits  to  the  judg- 
ment day  ;  and  we  do  not  understand  the  nature  of  a  spiritual  ex- 
istence. But,  hereafter,  we  shall  know,  even  as  also  ive  are 
known.  In  the  mean  time,  however,  we  may  be  sure,  that,  as 
nothing  defiled  can  enter  into  Heaven,  our  spirits  shall  be  puri- 
fied by  thdt  Spirit  of  Btirnir.g,  through  whom  our  forerunner  and 
sacrifice  offered  up  himself  without  spot  unto  God,  and  in  whom 
ive  shall  be  unblameable  and  unreproveable  in  his  sight.  Thus 
the  Most  High  raiseth  his  people,  from  death  to  life,  from  sin  to 
grace,  from  grace  to  glory,  and  then  from  glory  to  glory.,  world 
without  end.  What  majuier  of  love  is  this  J  Can  sinners  know  I 
Can  Angels  teil ! 

Angels  cannot  tell  the  manner  ;  but  recovered  sinners  know 
the  love.  They  have  tasted  that  the  Lord  is  gracious ;  and  they 
know  that  taste,  though  they  cannot  fully  explain  it.  And  this 
thuu  canst  testify,  O  believer,  for  thyself,  antl  for  others.  Thine 
hands  have  handled  of  the  ivord  of  life  :  Thy  spiritual  sense  has 
been  exercised  with  its  perception  :  Thou  hast  been  led  to  coni- 
munion  with  the  Highest,  by  the  fellowship  of  the  spirit  Most 
High.  I  John  i.  1 — 3.  This  hath  taught  thee  to  make  a  right  es- 
timate of  thyself,  and  of  all  sublunary  things:  so  that  thou  art  no 
longer  a  slave  to  the  opinions  and  customs  of  the  world,  which  ex- 
alts low  and  trifling  matters,  and  turns  away  from  the  most  mo- 
mentous and  important  concerns — from  concerns,  which,  with  all 
its  madness  i^nd  folly,  it  will  allow  to  be  important  and  momen- 
tous.  Tic  iucjuisition  of  temporal  things,  what  is  it  after  all,  but 
an  argument  of  poverty  and  want  ?  Men  court  honours,  titles,  dig- 
nities :  And  what  are  these  ? — The  empty  admiration  of  the 
?roud  !  And  then,  Avhat  becomes  of  that  admiration,  when  the 


MOST  HIGH..  77 

croud  is  no  more  ?*  All  these  things,  as  they  begin,  do  quickly 
end  in  a  sound.  But  the  possession  of  grace  is  not  only  happiness, 
so  far  as  it  is  used,  but  the  pledge  of  an  enduring  substance^  of 
joys  unsfieakable  and  full  of  glory.  In  thy  right  frame,  fellow- 
christian,  thou  hast  set  this  present  world  in  view  of  the  world  to 
come,  and  compared  them  well  together.  The  balance  of  the 
account  is,  millions  against  nothing,  in  favour  of  eternity.  Hence, 
thou  canst  account  it  to  be  but  a'  poor  business  to  be  wise,  and 
rich,  and  reputable,  only  for  a  season  and  in  man's  deceived  es- 
teem ;  and,  then,  to  be  found  foolish,  and  poor,  and  base,  through- 
out the  never-ending  ages.  An  Heathen  could  justly  say,  re- 
specting this  world  ;  "  He  most  enjoys  riches,  who  wants  them 
least  :"t  But  this  cannot  be  said  of  the  world  to  come  ;  for  the 
riches  of  eternity  are  indispensable,  and  the  soul  must  be  misera- 
ble in  the  exti'eme,  which  doth  not  possess  them.  He,  who  doth 
not  obtain  the  inheritance  of  the  Most  High,  must  be  thrust  down 
to  the  lowest  Hell.  Thus  thine  estimate  is  formed,  according  to 
the  extent  zxAperjietuity  of  the  object,  and  not  according  to  the 
ivorld's  advertisement,  which  is  ever  fallacious.  Even  the  pledge 
of  thy  future  portion  is  not  to  be  exchanged  for  all,  that  the  world 
contains  ;  and  much  less  for  what  any  one  poor  worm  can  possess 
upon  it.  And  if  this  pledge  cannot  be  bartered  without  loss ; 
where  is  the  gain,  if,  for  any  thing,  or  for  all  things,  a  man  throw 
away  the  eternal  felicity  of  his  soul  ? 

How  often  doth  thy  heart  O  believer,  burn  tvithin  thee,  upon 
the  prospect  of  the  glory,  which  shall  soon  be  revealed  !  The  Sfii- 
rit  Most  High  will  cause  thee  to  ascend  both  to  the  holiest  and  to 
the  highest  of  all ;  and  even  now  often  bears  thee  up,  above  the 
world  and  all  dying  things,  in  the  contemplation  of  these  transcen- 
dent blessings.  When  thy  frame  is  quick  and  lively,  much  with 
God,  or  much  employed  for  him  ;  what  a  man  out  of  the  world 
dost  thou  feel  thyself?  Thou  seemest  to  be  living  in  another  ele- 
ment, upon  a  different  bottom,  and  upon  a  higher  principle,  at 
such  moments,  than  animal  nature  can  know,  or  animal  sense  in« 
spire.  Thy  enjoyment  is  pure  and  exalted,  like  the  complacency 
of  Heaven.  Then  all  thy  heavenly  graces  flow.  "  Faith  says,  all 
these  wonders  belong  to  believers ;  hope  cries,  they  then  are  pre- 
served for  me  ;  and  love  adds,  I  run  to  enjoy  them."^:    Blessed 

*  Acquisito  Inijus  sxciili,  quid,  nisi  inopice  et  paiipertatit  argvme7ittim  ?  Jif- 
■Ttamiis  etiam  honores,  titulos,  dignitatet :  hac  quid?  nisi  vana  admiratia 
'I'.lji :  et  qualis  ista,  si  desit  vulgus  ?  Morn,  de  ver.  rel.  chr.  c.  18. 

I  Is  maxime  divitiia  friutur^  qui  wivim?  divitiis  indiget,     Seneca.  Eph.  14. 

^-  Bernard,  in  Ps.  xc. 


78  .MOST  HIGH. 

be  God !  Thou  shalt  enjoy  them.  God  never  gave  a  gracious 
desire,  but  to  fulfil  it  with  grace,  and  to  crown  it  with  glory.  He 
is  faithful^  rjho  hath  firomised  :  And  Heaven  and  earth  shall  soon- 
er pass  away,  than  one  tittle  of  his  word  can  fail.  Tiiou  hast  an 
unchangeable  God,  ivhose  gifts  and  catlings  are  'without  refien- 
tance^  who  never  gave  grace  to  be  lost,  and  never  quickened  for 
Heaven  to  furnish  for  Hell.  What  consolation,  what  strong  con- 
solation arises  from  this  gloriorfs  immutability  of  thy  Covenant- 
Lord  !  Sensible  of  thy  own  vt^eakness  and  blindness,  this  is  the  ve- 
ry elcnchus.,  the  foj-ce,  the  life,  and  the  marrow,  of  the  gospel  to 
thee.  Take  away  this  ;  and  O  what  a  gloom  1  Wnat  a  melancho- 
ly horror  appears !  All  is  dark,  because  all  is  doubtjul.  All 
would  be  distressing,  if  the  success  of  any  part  depended  upon 
thee.  The  sense  of  thy  incapacity,  the  power  of  thine  enemies, 
and  the  very  weight  of  glory  itself,  would  sink  thee  down  to  des- 
pair. Thou  hast  an  argument  for  the  Spirit's  divinity,  which  the 
careless  and  the  carnal  professor  cannot  know,  ar}6/eelest  in  thy  soul 
(not  merely  fanciest  in  thy  head)  that  nothing  but  the  invincible 
strength  of  the  Most  High  is  able  to  quell  such  a  wide  combina- 
tion of  evil,  and  to  preserve,  amidst  all,  to  the  full  introduction 
and  establishment  of  eternal  good.  Nothing  revives  thee  more, 
than  the  demonstration  afforded  by  his  word  without  thee,  and  his 
grace  within  thee,  that  this  invincible  and  immutable  God  is  en- 
gaged to  bless,  keep,  and  multiply  his  mercies  upon  thee,  without 
alteration,  without  remission,  and  without  end.  O  how  delightful 
is  it  to  be  assured,  agreeably  to  those  excellent  lines  of  Dr. 
Watts,  that 

The  sacred  word  of  grace  is  strong. 

As  that  which  built  the  skies  : 
The  voice,  which  rolls  the  stai's  along'. 

Spake  all  the  promises. 

Engraved  as  in  eternal  brass. 

The  mighty  promise  shines  ; 
Nor  can  the  powers  of  dai-kness  faze 

Those  everlasting  lines. 

«  I  maybe  faint  and  weary  (says  the  believer)  but  my  God  cannot. 
I  may  alter  and  fluctuate,  as  to  my  frames  ;  but  my  Redeemer  is 
unchangeably  the  same.  I  might  utterly  fail  and  come  to  no- 
thing, if  left  to  myself;  but  I  cannot  be  so  left  to  myself,  for  the 
Spirit  of  truth  hath  said,  /  will  never  leave  thee  7ior  forsake  thee. 
He  will  renew  my  strength,  either  by  changing;  my  weakness  in- 


MOST  HIGHr.  7.9 

to  strength,  or  by  enduing  me  with  /lis  own  power.  He  is  wise 
to  foresee  and  to  provide  for  all  my  dangers  :  He  is  rich  to  relieve 
and  to  succor  me  in  all  my  wants  :  He  is  gracious  to  hear  and  to 
answer  all  my  prayers  :  He  is  omnipotent  to  deliver  and  defend 
me  from  all  my  enemies :  He  is  faiihful  to  perfect  and  perforin 
all  his  own  promises :  He  is  eternal  and  immortal  to  bless  my 
poor  depending  soul,  with  eternal  blessedness  and  immortality. 
O  what  a  great  and  glorious  Saviour  for  such  a  mean  and  worth- 
less sinner !  O  what  a  bountiful  and  graciously  indulgent  friend 
for  such  a  base  and  insignificant  rebel  !  What,  what  am  I,  when  I 
compare  myself,  and  all  I  am  of  myself,  Avith  what  I  can  conceive 
of  ray  God,  and  of  what  he  hath  kindly  promised  even  to  me ! 
"What  a  mystery  am  I,  to  myself,  to  Angels,  to  men  !  A  worm  of 
earth  to  be  like  a  star  of  Heaven  ;  a  corruptible  sinner  to  be  an  in- 
corruptible saint ;  a  rebel  to  be  made  a  child  ;  an  outlaw  to  be- 
come an  heir;  a  deserver  of  Hell  to  be  an  inheritor  of  Heaven  ; 
a  strong  hold  of  the  Devil  to  be  changed  into  a  temple  of  God  ; 
an  enemy  and  a  beggar  to  be  exalted  to  a  throne,  to  be  in  friend- 
ship with  God,  one  with  Christ,  a  possessor  of  his  Spirit,  and  of 
all  this  honor,  happiness,  and  glory,  for  evermore  ;  and  all  with- 
«ut  any  right  to  any  one  thing  on  my  part,  but  the  miseries  of  the 
lowest  Hell  !  O  what  manner^  and  what  matter,  of  love  is  this  I 
Lord,  take  my  heart,  my  soul,  my  all !  I  can  render  thee  no  more; 
and  I  would  render  thee  no  less.  'Tis  indeed  a  poor  return.  My 
body  and  soul  are  but  tivo  mites ;  and  yet  (glory  be  to  thee  1) 
Thou  who  didst  esteem  those  of  the  poor  widow,  nilt  not  despise 
these  of  mine.  Lord,  they  are  thine  own  too :  And  I  can  only 
give  thee  what  is  thine  !  I  melt  with  gratitude  ;  and  even  this 
gratitude  is  thy  gift.  O  take  it,  and  accept  both  it  and  me  ;  bles- 
sing me  in  thyself,  which  is  all  my  salvation  and  all  my  desire,  for 
ever  and  ever ! 

May  this  be  the  language  of  thy  heart,  reader,  with  increasing 
fervor,  till  thou  art  translated  from  this  sickening,  dying  scene,  to 
the  life  immortal,  to  the  joys  hieffable,  and,  above  all,  to  the  King 
eternal,  who  having  loved  his  own  with  an  everlasting  love,  will 
love  them  to  the  end  or  earth,  and  world  without  end  in  Heaven  ' 


«0  HOLY  SPIRIT,  OK 

HOLY  SPIRIT,  OR  SPIRIT  OF  HOLINESS. 

THAT  God  is  a  S/iirit,  is  agreed  on  by  every  one  who  be- 
lieves there  is  a  God  at  all.  Even  those,  who  have  maintained  the 
grossest  opinions  of  his  nature,  have  allowed,  that  he  must  at  least 
be  the  Jnima  Mundi,  the  Soul  or  Spirit  of  the  Universe,  which 
pervades  the  whole  material  system,  and  unites,  invigorates,  and 
moves  all  corpuscular  being.  What  Spinoza  and  the  whole  tribe 
of  Atheists  term  nature,  is,  when  they  explain  themselves,  visi- 
ble substance  enlivened  and  energized  by  an  invisible  one,  which 
they  allow  is  too  subtle  for  sense,  and  therefore  is  called  by 
the  name  of  Spirit.  The  Heathens  were  full  as  knowing  as 
our  modern  philosophers  about  this  sublime  subject ;  and  the 
most  ignorant  are  just  as  wise  as  both  of  them,  without  a  light 
superior  to  reason.  The  memorable  words  of  Virgil  (however 
he  obtained  the  idea)  arc  as  expressive  as  any  Heathens  of  later 
times,  and,  because  fewer,  much  less  impertinent.  He  says  of 
the  whole  creation,  that 

Spiritus  intiLs  alit ;  totanigue  infusa  per  artus 
Jilens  agitat  molem,  et  magno  se  corpore  miscet* 

Mn.  vj.  726. 

Here  Mind  and  Spirit  are  synonymous,  which  he  represents  as 
pervading  and  actuating  all  things  :  And  in  another  place,  he  calls 
this  Agent  God.-\ 

As  we  can  know  nothing  by  ourselves  l)Ut  through  the  medium 
of  sense,  which  likewise  can  perceive  nothing  but  what  has  rela- 
tion to  matter  ;  we  have  no  real  comprehension  of  pure  abstrac- 
ted spirit,  further  than  we  can  conceive  any  substance  or  being  to 
be  -void  of  matter.  We  therefore  understand  rather  what  it  is 
not^  than  what  it  is.  But  if  we  could  form  a  notion  of  what  it  is, 
wc  must  yet  be  more  puzzled  about  the  modus  exisiendi,  or  how 
it  is,  than  we  are  already  upon  the  existence  of  material  objects. 
Our  senses  discern  these,  as  to  their  being  and  reality  ;  and  yet 
neither  our  senses  nor  intellect  can  investigate  their  mode  and 
composition.  Thus  ignorant  is  man  concerning  the  plainest  sub- 
jects before  his  eyes ;  and  with  the  wisest  of  the  heathens,  he 

*  See  Macrobius's  Comment  upon  these  words,  in  Somn.  Scip.  lib.  l.c 
14.  where  he  collects  the  sentiments  of  tJie  ancient  philosophers  on  this 
7T»  alter. 

t  ■  Deum  namqiie  ire, per  omnes 

Ter^-nn.  Trartueqv^  J^fan;;,  Cabimgve  profufiSurn 

Georg.  iv.  221 


SPIRIT  OF  HOLINESS.  61 

may  truly  in  this  strictness  of  consideration,  confess,  that,  he 
knows  nothing.  The  philosopher  was  wise  enough  to  know  that ; 
some  later  heathens  have  thought,  on  the  contrary ;  that  they 
could  soar  much  higher ;  and  some  have  aimed  so  high  as  even 
to  define  God  himself,  not  considering  that  he  is  necessarily  inde- 
finable. Socrates  owned  his  ignorance;  but  these  men  pro-ve 
their's;  for,  while  they  tell  us  God  is  an  wfinite  being,  they  limit 
him  by  their  conceptions,  and,  out  of  their  own  heads,  express- 
ly lay  down,  nuhat  he  is,  and /i07«  he  is;  nay,  what  and  how  he 
must  be.  O  the  folly  of  man,  whose  whole  being  is  but  an  atom, 
and  his  life  a  moment,  and  who  yet  pretends  to  comprehend  in- 
comprehensibility itself,  and  to  sec  bounds  to  the  Most  High  I 
Whereas  God  cannot  be  defined,  because  to  define  is  to  limit; 
and  to  limit  infinitude  is  an  absurdity.  Names  are  ascribed  to  him 
indeed,  and  attributes,  not  as  they  fully  express  his  nature,  which 
is  inexpressible,  but  as  they  convey  some  faint  notices  of  his  ex» 
alted  perfections,  sufficient  to  preserve  the  mind  from  vain  ima- 
ginations or  gross  conceptions  of  his  being. 

The  word  or  revelation  of  God  turns  upon  a  very  different  prin- 
ciple. It  lays  dov/n  as  a  fixed  and  absolute  truth  that  man  knows 
nothingof  God,  nothing  of  spiritual  being,  and  (what  is  more 
humbling  yet)  nothing  of  himself,  without  God's  instruction. 
Upon  this  ground,  among  others,  we  apprehend  the  necessity  of 
a  divine  revelation,  and  can  perceive,  that  if  our  notions  of  Godj 
of  the  universe,  and  of  ourselves,  arc  not  taken  from  this  his 
own  communication;  they  at  best  roust  be  uncertai7i,a.ui\  are 
TTiost  probably /a/sf.  To  say,  that  God  hath  given  us  reason  to 
discern  the  true  from  the  erro«f(5z;.«,and  that  all  our  ideas  must  be 
squared  by  that  rule,  is  only  saying  at  the  most,  that  we  have  ob= 
tained  a  ca/iacity  to  receive  ideas  upon  the  subject,  not  to  originate 
them,  and  z.  p.oiuer  to  reject  what  our  intellectual  sense  does  dOt 
approve  or  delight  in.  But  if,  upon  proof,  this  capacity  of  ours, 
this  boasted  reason,  be  a  mutilated  energ*  and  a  perverted  princi- 
ple ;  it  can  be  trusted  no  farther,  than  itself  is  squared  by  some 
■ji^ore  perfect  rule  ;  for,  otherwise,  in  the  disquisition  of  things,  and 
especially  of  those  which  transcend  all  animal  sensation  it  can 
stfTord  us  no  certain  and  infallible  conclusions  ;  and  if  not  such  con- 
clusions, then  only  can  it  lead  us  into  inextricable  doubt.  Of  this 
'we  have  a  demonstrable  proof  in  the  endless  variety  of  opinions, 
'which  men  form  upon  all  subjects  ;  yet  they  will  all  profess  that 
'iheir  respective  notions  arc  founded  in  reason.  This  proves  the 
1^  rror  of  that  boasted  faculty,  and  the  impossibility  of  its  being  a 

VOI,,    TT,  Ii 


g2  HOLY  SPIPIT,  OR 

rzile,  especially  in  things  Avhich  are  above  human  nature,  or  which 
relate  to  the  divine.  Reason  hcrebecomcs  irrational,  if  it  presume 
to  steer  without  chart  or  compass,  and  even  condemns  its  own 
advocates  in  rejecting  Ilim  and  his  declarations,  who  as  the  great 
ant'.ior  of  reason,  cannot  be  supposed  to  act  without  it.*  We  may 
not  see  the  ivhole  of  his  reason,  because  our  participation  of  it 
•would  be  finite,  if  it  were  not  corrupt ;  but  we  may  be  assured, 
that  it  must  be  right,  and  wfniitehj  rii^ht,  because  God  is  infinite, 
and  can  utter  no  wrong. 

In  condescension  to  our  eapacities,  God  hath  revealed  himself 
under  names  and  notices,  which  may  best  strike  our  senses,  the 
channel  of  all  our  reasonings,  and  the  medium  by  Which  we  know. 
He  calls  himself  by  the  word  Spirit,  which  refers  to  afr  or  breathf 
or  tiiat  subtle  Jluid,  by  the  respiration  of  which  all  things  live  ; 
because  it  is  a  substance  of  the  most  subtile  and  refined  exility  of 
nature,  Avhich  our  sense  can  discern.  Analogous  to  this  air  or 
breath  in  the  animal  life  is  the  Almighty  Spirit,  by  which  all  spirit ' 
iial  beings  exist  and  proceed.  What  the  air  in  motion  is  to  the 
material  world  ;  that  (as  we  learn  from  his  own  revelation)  is  the 
divine  Spirit  to  the  whole  spiritual  world.  We  can  ascend  no 
higher  than  this  notion  of  his  existence,  and  the  communication  of  it. 
Our  senses  are  conFu>ed  to  matter,  and,  at  present,  prevent  us. 
Only  when  we  are  disembodied,  cmi  we  knot!}  even  as  we  arc 
knonorit  This  will  be  truly  seeing  the  face  of  God,  and  enjoying.- 
his  presence.  We  shall  have  another  manner  of  being,  and,  of 
course,  a  different  comprehension  of  all  things.  In  this  world  i' 
is  not  necessary  for  us  to  know  more  than  God  hath  been  pleased 
to  reveal.  And,  upon  the  ground  of  his  revelation,  we  cannot  be 
mistaken,  because  he  cannot  deceive. 

God,  then,  is  a  Spirit;  and  consequently,  the  three  hypostases 
or  persons,  in  Avhich  he  exists,  must  be,  distinctly  and  conjunctly, 
Spirit  too.    God,  otherwise,  would  not  be  that  pure  and ,  uncom  • 

*  I.crd  Bacon  excellently  says ;  Prxrogativa  J)ei  totu-n  honunem  comptec 
Htiir :    ncc  minv/i   ad    rationem  qitam   ud  voluntatem  /iuvia?iam  extenditur, 
Qitare,  sicut  legi  diviiue  obedire  tcnevmr,  licet  rehictetur  vohmXus  ;  ita  et  vet'- 
bo  Dcijidcm  habere,  licet  rehictetur  ratio.     Etenim   si  ea  dimiaxat  cedcmwi 
<jii(S  sunt  rationi  v.ostrx   cuitsentanca,  rebus  adsentivmr;  ?ion  aucloria  :  gvoii 
eliam  svspeciic  J/dei  testibus  pj\cstare  solt7mis.     Quanto  igiwr  viifsterium  aU<ivo<i 
dii-iimm  fuerit  magis  absomim  et  iiicredibile,  tanio  phis  in  ci'edevdo  exhibetn:' 
honoris  Deo,  et  Jit  -victoria  fdei  nobilittis. —  Qiiin  etium,  si  attente  rem  perpen  - 
dantus,  dlgvius  quiddam  est  credere  qtutm  scire,  qnuliler  scivnis.     Jn  scient,i  i 
fmim  vims  humana  patitur  a  sensii,  qui  n  rebus  inuteriatis  resilit :  in  fide  cu  - 
frm  aniina  patitur  ah  anima,  qiue  est  iigats  vobilis.     De  Align;.  Scicnl.  Lib . 
ix.  De  Ids  plura  apinl  Witslinu  in  Exercit.  de  usa  et  .ibusu  rationis.  §.  Sr, 
Ti6, 


SPIRIT  OF  HOLINESS.  63 

pounded  Being,  which  he  hath  revealed  himself  to  be.  He  is 
pure  Spirit,  because  pure  act.  Each  person  in  the  divine  nature, 
being  esseiuial  in  it,  must  likewise  be  this  pure  spirit,  or  pure  act : 
"  without  quality  good,  great  without  quantity,  everlasting  with- 
"  out  time,  present  every  whei*e  without  place,  containing  all 
"  things  without  extent."* 

The  Deity  is  revealed  under  the  name  of  Spirit,  in  order  to  de- 
clare, that  all  existences,  both  corporeal  and  incorporeal,  derive 
their  spirit,  or  life  and  being  from  him.  He  is  Spirit  in  the  foun- 
tain :  the  creatures  are  only  so  as  streams  proceeding  froin  him. 
The  will  and  power  of  the  Godhead  gave  them  their  entity. 
Hence,  Aratus,  the  Heathen  poet,  quoted  by  St.  Paul,  could  just' 
ly  sing  of  himself  and  of  others,  lue  are  his  offs^iring. 

But  though  Father,  Son,  and  Holy  Ghost,  are  one  God  and 
Spirit,  as  to  the  immateriality  and  transcendent  sublimity  of  the 
divine  nature  ;  yet  one  of  the  three  persons  is  ceconomically  and 
emphatically  distinguished  by  the  names  of  Holy  Sfiirity  Hjiirit 
of  Jehovah,  Sfiirit  oj  Alehim.^  and//ie  Spirit ;  because  it  is  his  of- 
fice, in  the  covenant  of  grace,  to  put  that  spirit  and  life  into  his  fal- 
len people,  which  they  lost  iu  their  progenitor  by  sin.  They  be- 
come «/2/r?Vwc/ by  his  agency.  Not  that  the  Father  and  Son  do 
not  concur  in  it,  for  the  energy  of  the  Godhead  ad  extra  is  one  ; 
but  it  is  the  Holy  Spirit's  expr<2ss  appointment  to  carry  on  that 
energy  to  effect  salvation.  He  works  in  unity  with  the  Father  ;; 
and  therefore  he  is  called  the  Spirit  of  the  Fatherj  Eph.  iii.  16. 
He  works  likewise  in  uniity  with  the  Son ;  and  therefore  he  is  sty- 
led the  Spirit  of  the  Son.  Gal.  iv.  6.  And  he  works  of  himself 
in  perfect  conjunction  with  the  Father  and  the  Son.  Thus  he  di- 
videth  his  gifts  as  he  luill.  I  Cor.  xii.  1 1.  and  is  therefore  by  him- 
self a  sovereign  agent ;  and  yet  the  communion  of  belieyers,  who 
are  his  workmanshiji,  is  with  the  Father,  1  John  i.  3.  with  the  Son, 
1  Cor.  i.  9.  and  with  the  Spirit,  Phil.  ii.  J.  because  they  are 
one  utidivided  essence.  A"d  as  Spirit  is  only  another  name  for 
active  energy  i^and  in  this  sense  our  Lord  calls  his  words  spirit 
mid  life,)  the  third  person  in  the  Trinity  is  peculiarly  styled  the 
Spirit,  because  the  impulse  of  the  Godhead  is  exerted  by  hira, 
The  ary  dories  (Ezek.  xxxvii.  14.)  or  the  dead  sinners  of  Israel,  (as 
all  God's  people  are)  lived  by  the  spirit :  and  thus  God  is  said  to 
have  created  all  things  by  tne  spirit.  Throughout  the  scripture, 
the  spirit  is  declared  to  be  the  acting'  agent  of  natural  and  spirit? 
lal   life. 

*  ^ishop  H:iU.  Decad.  iv.  Epist,  7.  IMornwus  J)e  Yerit.  Ed.  xi,  c.  4, 


U  HOLY  SPIRIT,  OR 

From  hence  we  may  i)crceive,  with  what  suitableness  to  his 
ofFice  ami  our  understandings,  the  third  person  in  the  Godhead  is 
called  tfie  Sfiirit  :  we  will  now  enquire,  wherefore  he  is  called  the 
Holy  S/iirit,  or  Sjurit  of  Holiness,  and  vipon  that  ground  treat  of 
liis  divinity. 

Holincssj  according  to  God's  revelation  by  which  alone  wc 
know  any  thing  of  the  matter,  means  a/itr/l^c^  scjiaradoti  from 
all  sin  and  ev.il.  Holiness  in  effeci  is  this  ;  and  consequently  ho- 
liness in  its  cause  must  certainly  be  so.  It  is,  therefore,  an  es- 
sential attribute  of  the  Most  High.  Nothing  created  can  claim 
this  as  an  of ^ri^wre  to  itself ;  for  be  it  ever  so  holy,  it  is  not  so 
ea:  sf,  from  itself,  but  from  its  cause.  That  is  not,  cannot  be, 
essential  holiness,  which  is  derived.  Holiness  in  essence  must 
be  God  himself,  who  exists  from  himself,  and  communicates  the 
rays  of  his  perfeclions  to  his  creatures.  All  the  holiness  of  all 
the  creatures  therefore  is  from  God.  He  always  laid  claim  to 
this  attribute  among  his  people  ;  and,  that  they  might  remember 
it  the  more  constantly,  he  commanded  it  to  be  worn  upon  the 
forehead  of  his  High  Priest.  Exod.  xxviii.  36.  For  this  end  he 
is  represented  as  nitting  lijion  the  throne  of  hia  holiness,  Ps.  xlvii. 
8.  intimating,  that  there  is  no  authority  or  power  to  effect  holi- 
ness but  in  him.  And  so  essential  is  this  attribute  in  God,  that 
lie  is  revealed  to  have  sworn  by  his  holiness,  i.  e.  to  have  sworw 
i;y  Himself,  becavise  he  can  swear  by  no  greater,  and  consequent- 
ly by  no  other.  His  holiness  and  his  nature  are  one  and  the  same. 
God  is  his  attributes  ;  and  his  attributes  are  himself.  We  cannot 
iook  on  the  divine  blaze  of  giory  at  one  view  ;  and  therefore  the 
rays  of  it  are  selected  and  distinguished  by  the  medium  of  reve- 
lation, which,  like  a  g'lass  darkened,  suits  itself  rather  to  the 
weakness  of  our  sight  than  to  the  fulness  of  the  object.  God 
not  only  lives,  but  is  lifej  not  only  knows,  but  is  understanding  ; 
not  only  hath  power,  but  is  /:oi^er  ;  not  only  is  holy,  but  is  holi- 
ness itself. 

The  spring,  then,  of  all  holiness,  or  holiness  in  essence,  is 
God  :  and  to  him  alone,  therefore,  can  we  address  the  words  of 
that  pathetic  hymn,  coniposed  by  Athenogenes  the  martyr'*  (used 
in  tiie  primitive  Church,  and  retained  in  the  communion  service 
»f  the  Church  of  England)  "  Thou  only  art  holy,  Thou  only  ait 
.the  Lord."  The  universal  chorus  in  Heaven  echoes  the  sound, 
ana  fills  tiie  realms  ot  bliss  \vith  the  adoring  theme — Thou  07ily 

<l  S.  Basil  de  S^.  S.  apud  Cave  Ilift.  Jit    in  Xom 


SPIRIT  OF  HOLINESS.  8:^ 

art  holy,  Lord  God  Almightij  ;   Thou  King  of  Saints  !   Rev.  xv, 
3.  4. 

If  then  true  holiness  be  God,  and  God  be  holiness  itself;  what 
can  tiie  Spirit  of  Holiness  be  ?  Can  that  be  less  than  holiness, 
which  is  the  very  essence  and  spirit  of  it?  Can  he  therefore  be 
less  than  God,  who  claims,  who  possesses,  and  who  is  distin- 
guished by,  his  most  essential  attributes  ? 

But  the  Spirit  of  God  is  called  the  Holy  Spirit,  because  he  is 
God  himself.  He  claims  the  epithet  Holy,  both  from  his  nature 
and  his  office.  If  he  were  not  holy  in  his  nature,  or  rather  holi- 
ness itself,  he  could  not  perform  that  ofRce  in  the  covenant  of 
grace,  which  begins,  is  carried  on,  and  is  completed,  in  the  ex- 
ercise and  communion  of  holiness  to  the  redeemed.  He  could 
not  impart,  what  is  not  his  own.  No  stream  of  holiness  could 
proceed  from  him,  were  he  not  the  fountain  of  it. 

He  is  not  (as  the  Arians  dream)  an  inferior  or  created  God,  or 
the  creature  of  a  creature,  made  by  the  Son,  who  himself  was 
made  of  the  Father ;  because  he  could  not,  in  that  case,  be  the 
Spir't  OF  God,  but  only  a  Spirit  from  God.  Nay,  by  their  ac- 
count, he  could  not  be  so  much :  He  could  only  be  the  Spirit  of  a 
creature,  who  is  (according  to  them)  the  Son.  And  so,  in  this 
strange  notion,  we  have  the  representation  of  a  creature,  who  is 
himself  the  creator  of  another  creature,  which  other  creature 
quickens  or  gives  life  to  his  own  creator  (for  Christ  was  quicken- 
ed by  the  Spirit,  1  Pet.  iii.  8.)  and  becomes  the  power,  by  which 
this  last  creator  performs  his  work  of  mediation.  This  is  at  once 
absurdity,  Polytheism,  and  idolatry.  Deism  itself  doth  not  fur- 
nish so  wretched,  contradictory,  and  disgraceful  an  opinion  of 
the  Godhead. 

Nor  is  the  Holy  Ghost  an  emanation  only,  or  a  ray  from  the 
Godhead,  as  the  Socinians,  and  others  have  dared  to  affirm.  Can 
an  emanation  be  the  giver  of  itself?  Can  this  emanation  divide 
various  gifts,  according  to  his  own  knowledge,  and  severally  as 
he  will?  If  the  Spirit  be  only  an  emanation  from  the  Son,  and  the 
Son  another  emanation  from  the  Father  (as  the  Arians  speak) ; 
is  not  the  Spirit,  in  that  case,  the  emanation  of  an  emanation}  and 
%vill  there  not  be  emanations  without  end  ?  Can  an  emanation  will 
any  thing,  search  any  thing,  explain  any  thing,  abide  and  depart 
at  his  i^or  rather  its)  own  pleasure? — *'  But  it  is  an  emanation^  a 
virtue,  from  God."  Still  more  absurd  !  Can  an  emanation  from 
God  act  'Without  God,  who  himself  is  a  pure  act  ?  And,  if  not 
3^'iihont  him,  is  not  God  (he  affecting  agent  ?  And  is  not  then  the 


86  HOLY  SPIRIT,  OR 

emanation  or  virtue  (if  it  must  be  so  called)  God  himself?  Or, 
can  God  be  divided  from  his  own  attributes  ? — This  word  emana- 
tion, applied  to  God,  is  indeed  a  whimsical  term,  without  any 
Yfo\  meaning  or  idea;  or,  if  it  hath  one,  it  divides  God  from 
^.imself,  or  represents,  by  what  can  only  be  used  to  signify  a 
(juality,  a  conscious  independent  effective  agent.  In  this  view, 
therefore,  it  quarrels  with  the  attributes  of  God,  the  work  of 
God,  and  the  word  of  God,  and  it  is  but  a  sorry  name  employed 
to  obscure  the  iiersonalitij  and  divinity  of  the  Holy  Ghost.  Nor 
doth  it  impart  an  idea,  which  can  square  with  scripture  or  with 
common  sense.  For  (to  mention  but  one  instance  among  many) 
if  the  Holy  Ghost  be  only  a  quality^  the  condition  of  a  being  and 
not  a  being  himself;  it  must  be  extremely  absurd  to  baptize  a 
person  in  the  name  of  a  things  which  has  no  existence  but  fier 
accidcns,  no  essentiality  of  its  own.  They,  who  can  justify  or 
make  even  reason  of  this  (to  say  nothing  of  the  Bible),  may  be 
very  fit  apologists  for  the  Romans,  who  dedicated  temples  io/eary 
Jio/ie,  fialeness,  and  twenty  other  qualities  besides,  and  at  the  same 
time  be  much  safer  employed  than  in  venting  blasfihcnnj  against 
the  Holy  Ghost. 

Against  these  unscriptural  dogmas,  we  will  oppose  a  few  scrip- 
tural  proofs  of  X.\\Qfiersonality  and  divinity  of  the  Holy  Spirit. 

That  the  Holy  Ghost  is  a  person,  and  not  an  emanation,  a  vir-* 
tue,  or  a  something  from  God  w-hich  is  not  God,  will  appear  from 
the  following,  among  many  other,  texts  of  scripture — He  creates 
and  gives  life.  Job.  xxxiii.  4.  is  seen  descending  in  a  bodily 
.y/ia/te.  Luke  iii.  22.  commands  Apostles,  Acts  viii.  29.  andxi.  12. 
lifts  up  an  x\postle  through  the  air  by  his  own  power,  v.  39.  sends 
messengers.  Acts  19.  appoints  ministers  hi  the  Church.  Acts 
XX.  28.  calls  Apostles.  Acts  xiii.  3.  bestows  gifts.  Heb.  ii.  4. 
bpeaketh  to  the  Churches.  Rev.  ii.  7.  spake  by  the  Prophets. 
Acts  xxviii.  15.  2  Pet.  i.  21.  speaketh  ex/iressly.  I  Tim.  iv.  1. 
renews  his  people.  Titus  iii.  5.  hclpeth  infirmities.  Rom.  viii. 
26.  maketh  intercession,  ibid,  reveals  mysteries.  Eph.  iii,  5. 
searcheth  all  things.  1  Cor.  ii.  10.  teacheth  all  things.  John  xiv. 
■26.  guideth  into  all  truth.  John  xvi.  IS.beareth  witness  in  earth 
and  Heaven.  Rom.  viii.  16.  1  John  v.  6.  pronouncelh  words  of 
blessing.  Rev.  xiv.  13.  testifies  of  Christ.  John  xv.  26.  glorifies 
Christ.  John  xvi.  14.  is  another  comforter,  distinct  from  Christ. 
John  xiv.  16.  hath  a  7mnd  of  his  own.  Rom.  viii.  27.  hath  a  will 
of  his  own.  1  Cor.  xii.  1 1.  hath  a  Jiovjcr  of  his  own.  Rom.  xv.  13. 
!}ath  worship  performed  in  his  name,  together  with  the  Father  and 


SPIRIT  OF  HOLINESS.  £7 

Son.  Matth.  xxviii.  19.  hath  a  temple  for  his  worship.  I  Cor.  vj. 
15.  abides' with  his  people  forever.  John  xiv.  16.  And,  by  no  peo- 
ple is  blasphemed,  but  upon  the  peril  of  damnation,  Matth.  xii.  3 ! , 

Each  of  these  scriptures,  (and  much  more  all  together,)  is  suf- 
ficient to  demolish  that  unscriptural  and  absurd  opinion  of  the 
Sociniana  and  others,  which  treats  the  Holy  Spirit  of  God  as  an  ef- 
fusion separate  from  God,  consequently  as  something  created  by 
God,  and  therefore  something  not  of  his  nature  or  in  it.  It  v/as  the 
saying  of  a  good  man,  that "  the  Devil  may  pervert  scripture,  but 
he  cannot  answer  it.'*  But  the  above  texts,  to  which  many  more 
may  be  added,  are  so  positive  and  direct  in  proof  of  the  Spirit's 
personality.^  that,  able  as  the  Devil  is  in  sophistry,  they  seem  to 
defy  his  wiles  upon  this  point,  and  are  as  convincing  to  faith,  as 
any  mathematical  demonstrations  can  possibly  be  to  sense.  Two 
and  two  making  four,  does  not  appear  more  clear  and  conclusive, 
than  that  the  Holy  Spirit  is  a  living  divine  agent,  working  with 
consciousness^  ivill  and  fioiver.  If  people  will  not  be  persuaded 
by  these  testimonies  from  God,  neither  ivould  they  be  persuaded, 
though  one  rose  again  from  the  dead. 

That  the  Holy  Ghost  is  not  a  creature,  nor  a  little  God,  nor 
God  inferior  to  the  Father  and  the  Son,  but  possesses  true  and  per- 
fect divinity  equal  to  and  united  Avith  the  other  divine  persons,  let 
the  scriptures,  and  scriptural  arguments  only,  prove  and  deter- 
mine. 

Hi«  claim  to  the  highest  titles  and  ascriptions  of  the  Deity  haih 
been  considered  in  some  other  of  these  essays  ;  and  therefore,  in 
this  place,  it  will  be  sufficient  to  prove  him  to  be  God  from  the 
nature  of  his  work  and  ojffice,  as  the  Holy  Ghost. 

Christ  hath  declared,  that  the  work  of  the  Comforter  consisted 
of  two  parts  ;  the  one  was  to  anoint,  to  testify  of  Christ,  and  to 
glorify  him  in  his  work  of  mediation  ;  and  the  other,  to  teach,  to 
lead,  to  dwell  in,  and  to  abide  with  his  redeemed  fur  ever. 

The  anointing  of  the  man  Jesus  was  both  his  commission  and 
capacity  to  perform  redemption.  As  a  mere  man,  had  he  been 
*'.ver  so  pure  and  holy,  he  could  have  done  nothing,  he  could  have 
•merited  nothing,  to  salvation,  but  for  himself.  But  as  God-man, 
as  a  person  composed  of  tv.o  natures,  divine  and  human  ;  he  could 
accomplish  all  that  was  necessary  by  the  one,  and  suffer  all  that 
was  due  in  the  other.  Being,  therefore,  in  this  exalted  form  ; 
who  could  commission,  who  could  delegate,  who  couid  arf/iut, 
the  blessed  Redeemer  for  the  exercise  of  his  fur.-tiia- J  ^:  :,uld 
he  creatures  ?  Could  the  highest  Angels  in  Heaven  ?  Could  he. 


88  HOLY  SPIRIT,  OR 

who  Vv^as  the  great  Creator  Jehovah  in  our  nature  receive  any 
thing  of  design,  instruction,  authority  or  power,  fiotn  his  own 
works  ? — But  Christ  was  anointed  with  the  Holy  Ghost  for  his 
rncdiatorial  office.  The  Holy  Ghost,  therefore,  must  he  e(jual> 
with  God,  and  consequently  God  himself  ;  or  he  added  nothing  to 
the  Redeemer,  and  was  therefore  of  no  use  ;  which  to  assert,  is 
blasphemy  against  the  wisdom  of  God.  Christ  was  baptized  with 
water  and  the  Holy  Spirit  and  declared  or  anointed  by  him,  at  the 
same  time,  by  the  voice  of  the  Father  to  be  the  Son  of  God  with 
power  and  authority,  that  he  might  be  received  and  acknowledged 
for  the  great  Redeemer. 

The  Holy  Spirit  was  to  testify  of  Christ.  In  so  important  a 
matter,  for  which  Christ  was  to  suffer,  and  concerning  which  his 
people  were  to  be  saved,  it  became  necessary  for  him  and  them, 
thai  there  should  appear  the  highest  evidence  and  testimony.  And 
the  highest  hatii  been  given  to  both.  God  hath  borne  witness  and 
testified  of  his  Son  ;  1  John  v.  9.  and  hath  also  borne  witness  and 
testified  of  him  to  his  people.  Heb.  ii.  4.  But  we  shall  find,  that  it 
was  the  Holy  Ghost,  who  testified  of  Jesus,  John  xv.  26.  And 
that  it  is  the  same  Holy  Ghost,  who  is  a  witness  to  the  redeemed. 
Heb.  X.  15.  A  human  testimony  might  deceive,  and,  if  it  did  not 
deceive,  must  soon  fail  ;  but  God  iiath  appointed  a  witness  for  Je- 
sus in  the  people,  which  continues  from  generation  to  generatioa 
and  can  never  decay. 

The  Holy  Spirit  was  to  (glorify  Christ.  But  neither  earth  nor 
Heaven  could  add  glory  to  the  Lord  of  life  ajid  giory.  He  could 
only  be  glorified  with  his  own  nature:  And  therefore  he  says  to 
the  Father,  glorify  me  tvith  thine  own  self.  But  the  Holy  Spirit, 
being  the  Spirit  of  glory  yCo\i\d  glorify  the  Redeemer  with  the  glo- 
ry wiiich  he  had  before  the  world  was,  and  with  a  glory  among  his 
people,  which  should  remain  throughout  all  ages. 

The  Holy  Ghost  was  also  to  teach  the  redeemed,  and  to  guide 
them  into  all  truth.  And  who  teacheth  like  him  ?  Men  may  ap- 
ply words  to  the  ear  ;  but  God  alone  can  fix  instruction  upon  th© 
heart.  He  only,  who  is  truth  itself,  can  give  the  demonstration 
and  power  of  it  to  the  soul.  The  senses  may  have  a  certainty 
with  respect  to  mathematical  quantity  and  the  proportion  of  mat- 
te i  ;  but  who  can  alTord  the  Spirit  of  man  an  elenchus  concern- 
ing spiritual  and  invisible  thing**,  but  He,  who  is  the  Father  of 
S/iirits,  and  who  can  clothe  all  words  and  ideas  with  conviction  and 
efficacy  ?  It  is  Jehovah  Alehimy  who  teacheth  to  firofit^  and  lend- 
ptli  hiJifieofilc  by  the  •way  thev  should  go.     Is.  xlviii.  17. 


SPIRIT  OF  HOLINESS.  S9 

The  Holy  Ghost  was  also  to  divellin  and  abide  ivith  his  people 
for  ever.  Christ,  when  he  departed  to  his  glory,  sent  the  Com- 
forter  for  this  very  purpose,  as  a  proof  for  the  completion  of  his 
own  mediatorial  office. — But  we  read  in  the  Psalms,  that,  when  he 
ascended  on  high.,  and  led  cafitivity  cafitive.,  it  was  expressly  for 
this  end  that  Jah  Alehim  might  dwell  among  his  people,  and  be 
unto  them  that  Shechinah^vfhich  implies  every  idea  of  God's  gra- 
cious comfort  and  presence.  Ps.  Ixviii.  18.  The  Holy  Ghost, 
therefore,  is  Jehovah  Alehim,  or  (as  it  is  rendered)  the  Lord  God. 
Again.  God  hath  said,  I  will  dwell  in  them.,  and  walk  in  them. 
2  Cor.  vi.  16.  But  it  is  the  Holy  Spirit  which,  Christ  promises, 
shall  dwell  with  them,  and  be  in  them.  John  xiv.  17.  The  Holy 
Spirit,  consequently,  is  God. 

That  the  Holy  Ghost,  though  personally  and  (Economically 
distinguished  from  the  Father  and  the  Son,  is  essentially  conjoin- 
ed with  the  other  divine  persons,  as  to  the  Unitij  of  the  Godhead  ; 
will  appear  from  a  variety  of  Scriptures,  some  of  which  have  been 
already  considered  in  the  former  essays.  His  peculiar  office, 
which  is  to  enlighten  and  comfort  the  redeemed,  proves  it  also 
most  fully  and  directly.  By  him  they  have  a  communication  and 
communion  with  the  Godhead.  They  have  access  unto  this  gr-ace 
indeed  through  Christ,  and  in  virtue  of  his  redemption:  Rom.  v.  2o 
But  it  is  by  one  Spirit,  who  worketh  all  in  the  children  of  God, 
that  through  Christ  they  thus  approach  the  Father.  Eph.  ii.  18, 
By  Christ  they  receive  the  title.,  by  the  Holy  Spirit  they  obtain 
the  enjoyment.,  of  their  inheritance.  And,  therefore,  when  com- 
munion with  God  is  described  in  the  Scriptures,  it  is  usually  in 
the  names  of  the  three  divine  persons,  by  whose  love,  mercy  and 
power,  distinctly  and  severally,  the  faithful  are  brought  in  the  par- 
ticipation of  it.  Thus  their  fellowship  is  with  the  Father  and  the 
Son,  1  John  i.  3.  with  the  Son  particularly,  1  Cor.  i.  9,  wifli  the 
S/iirit  expressly,  Phil.  ii.  Land  the  three  persons  together,  2  Cor, 
xiii.  14.  It  follows,  then,  that  as  there  is  but  one  God,  this  God 
exists  in  three  persons,  who,  because  of  their  perfect  equality  and 
union,  are  sometimes  mentioned  together,  to  express  the  Unity, 
and  sometimes  a/iart  to  explain  their  offices,  but  always  in  refe- 
rence to  their  glory  and  divinity,  or  in  reference  to  man's  particu- 
lar dependence  upon  them,  according  to  their  peculiar  characters 
in  the  covenant  ot  grace.  And,  iu  order  to  s'r.ew  more  particular- 
ly the  entire  union  and  equality  of  the  divine  persons,  there  is 
sometimes  mentioned  an  interchanging  of  office  among  them; 
which  proves,  that  ail  and  every  part  of  salvation  is  the  joint  ef; 

vox-,  n.  M 


90  HOLY  SPIRIT,  OR 

fectof  ORf  win,  ctie  power,  one  grace,  in  the  Deity.  Sanctifica- 
tion,  for  instiance,  whether  it  be  considered  in  its  strict  sense  of 
se/iaration,  or  in  the  sense  of  consecration,  or  oF  the  communica- 
tion of  holiness,  is  the  proper  work  of  the  Spirit :  But  the  Spirit 
is  not  divided  from  the  Father  and  Son  in  this  gracious  office  ;  for 
we  find,  that  God  the  Father  sanctifieth,  Jude  1.  and  that  the  Son 
sanctifieth,  Heb.  xiii.  12,  Tne  Apostle  Peter  marks  how  this  is 
accomplished,  in  a  very  particular  manner.  Believers  are  elect 
fthis  is  one  part  of  sanctifying]  according  to  the  forekno  ivl<  dge  of 
God  the  Father,  through  sanctijication  of  the  Spirit  unto  obedience 
[^tlnis  is  another],  arid  sprinkling  of  the  blood  of  Jestia  [this  is  a 
third]  1  Ptt.  i.  2.  Who  doth  not  see  an  entire  union  and  commun- 
ion of  the  divine  persons  in  this  passage  ?  Who  hath  creaulity 
enough  to  suppose,  that  any  of  these  important  offices  can  possi- 
bly be  performed  by  creatures  ?  These  all  relate  to  works  of  eter- 
nal salvation,  and  can  be  accomplished  by  no  finite  being ;  for  God 
hath  said,  with  a  most  remarkable  emphasis  ;  /,  even  /,  am  Jtho- 
"vah,  and  beside  me  there  is  no  Saviour.  Is.  xliii.  1 1. 

Happy  the  man,  who,  to  all  this  testimony  from  the  word  of 
God,  can  add  that  of  his  own  experience  !  He  knows  whom  he 
hath  believed.  The  confidence  and  hopes  of  his  soul  are  not 
placed  upon  an  unknown  God,  nor  upon  a  speculative  and  uncer- 
tain foundation.  He  that  believeth,  hath  the  witness  in  himself 
says  the  Apostle  :  And  Christ  hath  declared,  that  if  any  man  will 
do  the  will  of  God,  he  shall  know  of  the  doctrine,  whether  it  be  of 
God.  To  the  authority  of  the  word,  God  adds  the  evidence  of  his 
Spirit  in  the  believing  soul.  By  this  Spirit,  he  first  believes ; 
and,  by  the  same  Spirit,  he  knows  that  he  believes.  As  an  ani- 
Bial  is  perceived  to  live,  by  that  inspiration  of  air  which  is  called 
breathing  ;  so  a  Christian  is  understood  to  enjoy  the  Spirit  of 
life,  ;*y  the  spiritual  breathings  of  prayer  and  praise.  IVc  know 
that  we  have  passed  from  death  unto  life,  by  the  effects  af  that  life. 
A  man  cannot  live,  and  perform  the  functions  of  life,  without  a 
consciousness  of  life  ;  nor  move,  without  some  sense  of  motion  j 
nor  see,  without  the  perception  of  sight.  'Tis  true  ;  like  an  in- 
fant, he  may  not  exercise  these  faculties  with  advantage  or  com- 
fort at  fiist;  but  he  doth  not  always  remain  in  this  state,  and, 
•while  he  doth,  he  cannot  long  secrete  some  evidences  of  his  spi- 
ritual life  from  others.  He  is  born  of  the  Spirit ;  and  being  born 
of  Him,  who  is  all  life,  all  enei'gy,  he  will  not,  he  cannot,  remain 
in  the  sluggishness  and  death  of  the  flesh.  He  hath  a  new  Spirit 
put  into  his  old  frame ;  and  he  must  and  will  walk  in  ncivness  of 


SPIRIT  OF  HOLINESS.  9\ 

iife.  There  is  no  unnatural  constmint  in  the  case  (as  some  have 
dreamed,  who  know  not  the  Scriptures  nor  the  power  of  God;) 
but  this  new  Spirit  and  new  life  bring  with  them  their  own  pro- 
per acts  and  faculties,  and,  among  the  rest,  a  new  will,  new  affec- 
tions, new  hopes,  new  fears,  new  joys,  a  new  understanding  ;  so 
that  the  man  is  become  the  new  creature  of  a  neiv  creation.  Con- 
straint implies  resistance ;  but  the  believer's  new  nature  doth 
not  resist,  but  thinks  with  the  Spirit  and  wills  with  the  Spirit,  and 
therefore  is  not  constrained.  The  eye  must  see,  ana  ine  sense 
must  feel ;  but  there  is  no  violence  upon  either  faculty  in  the 
case,  for  it  is  its  nature  and  delight.  It  is  much  the  same  with 
the  real  believer.  He  is  not  forced  to  love  and  serve  God  ;  and 
yet  he  cannot  but  love  and  serve  him.  It  is  his  desire  and  deiight ; 
and  without  this  engagement  he  has  no  more  complacency,  than 
the  eye  can  have  without  its  sight,  or  any  other  faculty  without 
the  use  of  its  peculiar  discernment.  This  wonderful  work  is  al- 
together the  agency  of  God's  free  Spirit.  It  is  his  honor  and  his 
office  :  And  it  is  called  by  various  names  in  Scripiure,  which  bear 
reference  to  our  outward  senses,  that  we  may  perceive  the  more 
clearly  what  a  work  and  what  a  chanie  it  is.  Sometimes  it  is 
called,  a  removal  from  darkness  to  light ;  and  this  applies  to  the 
difference  in  the  understanding  between  the  former  state  and  the 
present ;  Sometimes  an  exchange  of  bondage^  for  libertij  ;  and 
this  affects  the  ivill^  and  its  thraldom  to  sin  and  corruption  :  Some- 
times,  a  translation  from  the  power  of  Satati  into  the  kingdom  of 
God  ;  and  this  relates  to  the  exercise  oi  oxxv  fio%<trs  and  service; 
Sometimes,  the  alteration  of  condition  from  being  children  of 
•wrath  to  being  children  of  grace  ;  and  this  applies  to  the  enjoy- 
ment of  this  life  and  the  hafifiiness  resulting  from  it :  And  somcf 
times,  a  passing  from  death  unto  iife  ;  and  this,  including  all  the 
rest,  refers  to  the  absolute  change  whi/:h  is  made  within  the  soul 
in  the  act  of  conversion  to  God.  This  operation  hath  been,  and 
ever  will  be,  an  incomprehensible  business  to  those,  who  have  not 
lyuown  it  in  themselves.  Like  Nicodemus  and  other  masters  in  Is~ 
raely  they  will  reason  and  re-reason,  till  they  puzzle  and  perplex 
themselves  by  darkening  counsel  without  knowledge  ;  and,  when 
they  cannot  make  out  the  matter,  will  give  the  strongest  proof  of 
all  that  they  do  know  nothing  of  it,  by  fretting,  and  raving,  and 
calling  hard  names,  and  saying,  in  short,  that  there  is  no  such 
thing.  Thus  will  they  strive  to  content  themselves  by  sporting 
wiih  their  own  deceivings  :  And,  if  they  can  find  out  some  me- 
lancholy examples  of  hypocrites  and  pretenders  (as,  God  knows o 


92  HOLY  SPIRIT,  OR 

they  may  soon  find  too  many)  they  will  quote  these,  as  so  many 
proofs  upon  fact  for  the  truth  of  their  opinion ;  and  so,  where 
they  do  not  reason,  they  will  not  fail  to  abuse.  Yet  reason  itself 
might  leach  them,  that  from  the  abuse  to  the  use  of  a  principle 
no  consequence  holds  :  And  the  Scripture  docs  teach  them,  that 
a  7/ian  must  be  born  from  above  ere  he  can  ascend  thither;  and 
that  this  is  one  part  of  that  work  concerning  which  God  says,  I 
•work  a  work  in  your  days,  a  work  which  you  shall  in  no  wise  be- 
lieve, though  a  man  declare  it  unto  you.  Acts  xiii.  41. 

Blessed  be  God,  the  truths  of  his  grace  do  not  at  all  depend 
upon  the  feeble  and  fluctuating  opinions  of  fallible  men.  Though 
we  are  all  Popes  I)y  nature,  and  every  man  is  prone  to  claim  to 
himself  an  infallible  chair,  to  the  decisions  of  which  if  others  op- 
pose themselves  he  is  ready  to  thunder  out  angry  bulls  and  bitter 
loords  ;  yet  the  Spirit  of  God  pulls  this  Papal  spirit  down  with- 
in his  children,  and  teaches  them  not  to  domineer,  but  to  sit 
meekly  at  the  master's  feet,  or  to  walk  humbly  in  the  sense  of 
their  own  weakness  and  dependence  upon  him. 

All  this  work  of  grace  in  the  soul,  is  to  the  believer  an  internal 
proof  of  the  Holy  Spirit's  divinity,  who  is  the  agent.  'Tis  no  proof 
indeed  to  the  world  at  large,  nor  is  it  offered  as  such ;  being  a 
part  of  that  hidden  wisdom,  which  God  ordained  before  the  world 
tinto  our  glory,  and  a  portion  of  that  hidden  7na7inay  which  the 
■world  knows  nothing  of.  It  is  that  tohite  stone,  and  new  name 
nvritten  on  it,  which  no  man  knoweth,  saving  he  that  receiveth  it. 
The  Holy  Ghost  is  a  witness  for  himself  in  the  spirits  of  his 
people ;  and  his  people  rejoice  in  his  testimony.  As  they  know 
by  sense,  that  the  sun  shines  at  mid-day,  and  are  assured  of  it  by 
its  ovvnilluniination  ;  so  they  know  by  the  grace  of  faith  (which 
sceth  him  that  is  invisible,)  that  the  s/iirit  of  God  is  in  them  of  a 
truth,  and  are  convinced  of  it  by  his  own  light  anddemonstratioa. 
The  world,  on  the  other  hand,  laugh  at  what  they  know  not,  with 
just  as  much  wisdom  as  a  simple  clown,  who  should  jeer  at  the 
earth's  motion  and  other  astronomical  truths,  merely  because  he 
cannot  conceive  them.  Nor  let  the  world  call  this  conceit  or 
/2rzc?(?  in  the  Christian;  because  he  will  own,  that  he  must  have 
remained  in  the  same  blindness  of  heart  with  them,  but  for  the 
free  and  unmerited  mercy  of  his  God..  Unto  him,  it  was  given  to 
believe  :  of  himself  (whh  the  Apostle)  he  knowsnothing.  "  Scep- 
tics may  wrangle  (says  in  ingenious  author)  and  mockers  may 
blaspheme  ;  bui  the  pious  man  knows  by  evidence  too  sublime 
Tor  their  comprehension,  that  his  affections  are  not  misplaced. 


^  SPIRIT  OF  HOLINESS.  93 

and  that  his  hopes  shall  not  be  disappointed  ;  by  evidence,  which, 
to  every  sound  mind,  is  fully  satisfactory;  but  which  to  the  hum- 
ble and  tender-hearted,  is  altogether  everlastings  irresistible,  and 
divine"  Beattie  on  Truth.  Part  1.  c.  ii.  5.  See  also,  to  the  same 
effect,  Stillingfleet's  Origines  Sacre.  Book  ii.c.  9. 

The  Spirit  proves  himself  to  be  God,  by  the  spiritual  wonders 
which  he  hath  wrought :  and  he  takes  upon  him  the  name  of  the 
Sjiirit  of  Holiness,  both  because  he  is  the  essence  of  it,  and  because 
he  wonderfully  condescends  to  impart  it  to  sinners  among-  men. 
As  without  holiness  no  man  shall  see  the  Lord  ;  so,  without  the 
Lord,  no  man  shall  enjoy  holiness.  It  is  a  principle  which  can- 
not arise  from  so  foul  a  soil  as  a  sinful  soul.  It  is  life  eternal 
both  in  substance  and  consequence;  and  surely  this  must  be  a 
life,  which  no  weak  and  wicked  wretch,  as  man  is  by  nature,  can 
either  create  or  claim.  He  has  no  title  to  it,  but  from  God's  boun- 
ty ;  no  power  to  exercise  it  but  by  God's  strength ;  no  confi- 
dence of  its  perpetuity,  but  through  that  faithfulness  and  mercy 
which  endure  forever. 

The  Lord,  the  Spirit,  bestows  holiness  upon  his  people,  as  the 
means  of  their  happiness,  nay,  as  their  happiness  itself.  They 
fly  not  from  sin,  merely  lest  they  should  be  damned  for  it  (though  it 
is  certain  as  God  is  true,  that  they  who  live  and  die  in  sin,  who- 
ever they  be,  shall  be  damned  ;)  but  they  avoid  it,  as  the  path  of 
misery  itself,  in  which  they  are  sure  never  to  find  that  presence 
which  is  better  than  life,  nor  that  communion  of  the  Spirit  which  is 
one  main-spring  of  all  their  joys.  Some  there  are  (and  O  that  it 
were  not  too  undeniable  a  truth!)  who  talk  of  keeping  up  this 
communion  and  enjoying  this  presence,  even  where  Satan's  seat 
is,  and  among  the  lying  vanities  and  amusements  of  the  world. 
The  condemnation  of  such  men  is  just.  Rom.  iii.  8.  To  do  evil 
that  good  may  come,  to  mix  with  sin  to  enjoy  holiness,  and  to  con- 
federate with  the  Devil  to  serve  God  ;  are  some  of  those  horrible 
problems,  which  make  real  Christians  tremble,  excite  wonder  in 
Heaven  at  the  divine  patience,  and  raise  a  malignant  smile  in 
Hell  over  the  amazing  impudence  and  apostacy  of  man.*  Such 
unhappy  souls  (for  they  never  knew  the  ha/i/iiness  of  the  Spirit 
of  Holiness)  have  neither  fiart  nor  lot  in  the  matter;  but,  like 
Simon  Magus  the  founder  of  such  like  heresies,  are  in  the  gal^f 

*  "  This  is  the  double  policy  of  the  spiritual  enemy,  eitlier  by  counter- 
feit holiness  of  life  to  establish  and  autiiorize  errors  ;  or  by  corruption  of 
jnanners  to  discredit  truth,  and  the  thing^s  that  are  lav,'f!il."  Lord  Bacon. 
JPcnce  of  the  Cfmr'rk. 


94  HOLY  SPIRIT,  OR 

bitterness,  and  in  the  bond  of  iniquity.  They  may  talk  of  the 
gospel,  but  do  not  enjoy  it;  they  may  criticise  upon  doctrines, 
but  do  not  know  their  power;  and  they  may  split  hairs  perhaps 
upon  theological  theses,  but  be  all  the  while  within  a  hair's  breadth 
of  Hell.  The  Sfiirit  of  Holiness  will  not  be  blasphemed,  but  at 
their  cost,  by  those  who  profess  to  know  him,  while  in  works  they 
deny  him,  being  abominable,  and  disobedient,  and  unto  every  good 
toork  reprobate.  Tit.  i.  16 — This  is  plain  language  ;  but  the  times 
require  it.  The  real  Christian  will  n'>t  be  offended  at  the  truth, 
for  he  loves  to  be  sincerely  dealt  with  :  and  as  to  hypocritical  pre- 
tenders, they  oug-/i?  to  be  offended,  tiiat  either  they  may  be  hum- 
"bled  for  their  sins,  or  be  allowed  no  title  to  a  profession  which  they 
disgrace.  For  this,  we  have  the  example  of  the  primitive  Church  s 
and  it  would  be  happy  for  the  Church  in  all  ages  and  countries,  if 
she  could  follow  it. 

And  now,  O  believer,  in  whom  this  divine  Spirit  hath  breathed 
his  heavenly  life,  and  whom  he  hath  anointed  with  his  holy  unc- 
tion ;  what  says  thy  heart  to  this  title  of  thy  God?  Is  he  not  a 
sfiirit  indeed  to  thee,  quickening  thy  soul  and  renewing  thy 
strength  ?  Is  he  not  the  Holy  S/iirit,  or  Sfiirit  of  Holiness,  willing 
in  thee  all  holy  inclinations,  stirring  in  thee  all  holy  desires,  promp- 
ting to  thee  all  holy  words,  effecting  in  thee  all  holy  works? 
Hast  thou  atiiought,  a  wish,  an  affection,  a  work,  holy  in  the  least 
degree  without  him  ?  Thy  spirit  will  witness  for  him  in  all  this 
matter — will  witness  his  kindness,  and  mercy,  and  power,  and 
Godhead  everlasting.  His  own  word  proclaims  his  divinity  ;  thy 
heartyee/s  it.  If  or/iers  doubt  this  glorious  truth, /Aozt  canst  not. 
Thou  art  taught  by  himself,  as  well  as  by  his  word,  that  none  but 
almighty  power  could  have  raised  thee  from  the  death  of  trespas- 
ses and  sins,  and  none  but  invincible  grace  have  protected  thee 
when  raised.  And  thou  hast  seen  in  manifold  instances  (and  thy 
memory  can  furnish  both  the  times  and  occasions,)  how  readily 
he  has  come  in  to  thine  aid  ;  when,  but  for  his  aid  thou  must  have 
sunk  under  thy  various  temptations,  and  fallen  into  the  snare  of 
the  Devil.  He  furaisiies  thy  mind  with  hioivl<dge,  not  notional 
or  specuiaiive  knowledge  only,  but  with  such  full  intelligence  of 
necessary  truth,  as  enables  thy  spirit  to  receive  it  as  something 
bdcnjxing  to  thee,  and  to  relish  and  enjoy  it.  He  sanctifies 
thy  affections,  and  prevents  their  intanglement  with  tliin-,s  be- 
neath him  aud  below  thyself.  He  gives  thee  sweet  comfilacencif 
of  heart,  and  many  a  happy  hour,  wliich  no  eye  but  Ms  beholds, 
and  no  mind  but  a  Christian's  can  conceive.     How  kiudiy  doth  he 


SPIRIT  OF  HOLINESS.  95 

bend  down  the  old  man  of  sin,  and  conquer  those  harsh  and  ru?^ged 
dispositions,  which  no  created  strength  could   subdue !    What 
meek  resignation,  what  placid  contentment,  what  abstraction  from 
the  world  and  from  self,  doth  it  introduce  into  a  heart,  which,  be- 
fore, was  like  an  untamed  heifer^  unaccustomed  tv  the  yoke,  and 
which  only  sought  self,  and  sm  for  self,  in  all  it  tl^ought  or  did ! 
Hov  powerfully,  yet  how  graciously,  doth  he  sustain  thy  spirit  in 
every  trying  hour;  and,  though  he  suffer  thee   to  slip   perhaps, 
that  thou  mightest  remember  where  thy  strength  lies  ;  with  what 
increase  of  fervor  and  holiness  doth  he  raise  thee  up  again,  and 
with  what  sense  of  his  unmerited  mercy  and  love  !*    O  what  a 
debtor,  what  a  daily  debtor,  art  thou  to  this  Holy  Spirit's  wisdom, 
power,  and  grace  !    'Tis  indeed,  a  salvation,  which  thou  canst  not 
number ;  a  rich  salvation,  which  all  Heaven  cannot  count.     Thou 
wilt  be  counting  it  to  eternity,  and  all  the  while  be    perceiving(» 
more  and  more  clearly,  that  thou  art  and  must  be  an  everlasting 
debtor.     'Tis  a  blessed  debt,  and  thou  wilt  forever  be  welcome  to 
increase  it.     O  come,  let  us  add  something  to  it  even  here  !     We 
have  a  bad  world  indeed  ;  but  still  grace  is  to  be  obtained  in  it; 
and  we  can  augment  our  stock  in  this  valley   of  Achor  for  our 
heavenly  Canaan.     Soon,  soon  shall  the   hour  come,   when   the 
shadows  shall  disappear,  when  the  day  of  Christ   shall  dawn,  and 
ihe  full  effulgence  of  the  divine  glory  shall  irradiate,  and  fill  and 
make  unalterably  happy,  our  redeemed  souls.     Soon  shall  we  see 
Jesus  as  he  is,  and,  by  the  love  of  the  Father,  and   power  of  the 
Spirit,  be  forever  like  unto  hhn. 

Wonderfully  saved  art  thou,  O  Christian !  Wonderfully  re- 
deemed from'the  earth  !  All  things  here  are  full  of  wonders,  when 
we  survey  the  visible  creation  as  we  ought:  but  how  surpassing 
in  wonder,  how  unutterably  amazing,  must  the  redemption  of  thy 
soul  appear,  when  thou  shalt  be  able  more  perfectly  to  trace  it 
out,  as  it  began  in  Heaven,  was  carried  on  upon  earth,  and  com- 
pleted ill  glory! — when  the  wonders  of  God  shall  burst  forth  upon 
thy  ravished  soul  in  those  realmsof  bliss,  w/zcre  mortality  is  sioal- 
iowed  ufi  of  life  I  There,  even  there  perhaps,  in  the  perfect  il- 
lumination of  Spirit  and  life,  without  one  cloud  to  obscure  ;  thou 
may  est  justly  take  up  the  Apostle's  words  to  proclaim  the  ineffa- 
ble theme  ;   O  the  defith  of  the  riches  both  of  the  loisdom  and  know- 

*  Bernard  elegantly  says  of  these /r-wi7s  of  the  Spirit,  that  they  are  Spei 
qutedam  seniinaria,  charitatis  incentiva,  occulta  prccdestinationis  itulicia,  fv- 
turce  felicitatis  prxsagia  ;  "  Nourishments  of  hope,  motives  of  lo^e,  discov- 
eries of  God's  secret  predestination,  and  sure  prog-nostics  of  everlasting- 
felicity.    De  Grat.  &  Lib.  Arb.  Wits.  Irenic.  c.  xiv.  §.  15.    ^ 


96  ETERNAL  SPIRIT. 

lege  of  God  I  how  unsearchable  are  his  judgments^  and  his  ivays 
past  finding  out  I  Of  Him  ^  and  through  Himyond  to  Hiniy  areaP 
things  ;  to  Him  be  glory  forever.     Amen. 


ETERNAL  SPIRIT. 

ETERNITY  ! — how  short  a  word  for  an  infinite  meaning  !— 
'Tis  a  name  for  an  existence,  of  which  the  creatures  can  only 
apprehend  the  succession  of  parts,  and  which  its  author  and 
cause  alone  can  comprehend,  without  succession,  as  a  whole.  It 
depends  upon  the  existence  of  God ;  and  it  necessarily  exists, 
because  He  necessarily  exists.  As  it  is  impossible  that  there 
should  be  no  being,  no  place,  no  duration ;  so,  on  the  contrary, 
there  must  be  that  Being,  by  whom  and  in  whom  all  being,  place, 
and  duration  subsist.  For  it  is  absurd  to  say,  that  a  nonentity  en- 
duresy  or  that  the  cause  of  duration  doth  not  endure.  And  as  du- 
ration must  have  been  eternal  a  parte  ante,  or  before  the  present 
now  ;  so  it  must  be  eternal  a  parte  post.,  or  after  any  given  mo- 
ment of  time.  Consequently,  the  author  of  duration,  in  both 
these  respects,  is  from  everlasting  to  everlasting  also. 

This  idea  is  included  in  the  peculiar  name  of  God,  nin'«  Jeho- 
vahi  which  says  in  its  original  four  letters,  what  perhaps  no  four 
words  of  any  language  beside  the  Hebrew  can  express,  that  the 
JESSENCE  necessarily  existing  is,  and  was,  and  is  to  come,  with- 
out begin7iing  of  days  or  end  of  life.  He,  who  can  fully  conceive 
this,  may  likewise  fully  comprehend  the  sense  of  the  word  Eter- 
nity,  which  bears  the  same  relation  to  God,  as  time  doth  to  the 
creatures.  But,  as  no  created  being  can  thus  dilate  itself  to  in- 
finitude ^7iullum  minus  continet  in  se  majus  ;]]  so  none  by  search- 
ing can  find  out  God,  or  explore  the  height  and  depth  which  is 
unbounded. 

Now,  though  we  are  unable  to  fathom  what  is  necessarily  un- 
fathomable to  us,  it  is  however  expedient,  that  we  should  know 
it  to  be  so,  and  in  consequence  not  presume  to  launch  out  into 
an  immense  ocean,  without  chart  or  compass.  Man,  in  every 
sense  of  the  term,  is  placed  upon  an  island,  to  which  there  is  an 
appointed  shore ;  and  he  can  see  but  a  very  little  space  beyond 
it — far  enough,  however,  to  know,  that  there  is,  beyond  his  small 
circle  of  perception  and  conception,  a  wide  circumference  of 
time,  place,  power,  and  visilpm  j  which,  like  circles,,  including; 


ETERNAL  SPIRIT.  97 

others  ad  infinitum.,  grow  in  immensity  and  compass,  the  wider 
they  are  extended  from  him. 

As  man  can  go  but  a  very  little  way  towards  the  knowledge  and 
apprehension  of  God ;  it  hath  pleased  the  divine  goodness  to 
bring  into  his  narrow  reach  such  notices  of  what  lies  beyond  it, 
as  may  serve  to  fill  him  with  a  due  understanding  of  his  own  mi- 
nuteness and  dependence,  and  to  make  him  humble,  teachable, 
and  submissive  in  those  things,  wliich  are  only  to  be  known  by 
divine  communication,  though  absolutely  necessary  for  his  being 
and  well-being. 

Much  of  these  notices  concerning  God  and  his  revealed  truthsj 
is  to  be  found  in  the  titles  and  ter7ns,  by  which  they  are  conveyed. 
'Tis  a  poor  attempt  to  extend  theology,  even  as  a  science,  by  any 
methods  which  can  be  found,  out  of  the  language  and  sense  of 
the  Bible.  God  is  to  be  known  only  by  God :  And  he  has  directed 
to  his  laiu  and  testi7nony  for  the  means  of  this  knowledge.  His 
word  contains  all  the  true  divinity,  which  ever  appeared  in  the 
■world.  They  are,  therefore,  to  be  pitied  for  their  pride  and  pre= 
sumption,  who  talk  of  the  "  Improvements  which  latev  ages  are 
making  in  theological  knowledge  ;"  which  improvements,  if  they 
are  enquired  into,  are  mean  and  unsatisfactory  compilations  of 
metaphysical,  ethical,  and  philosophic  opinions,  coUected  from 
ancient  heathens,  modern  infidels,  and  other  Imman  authorides; 
having  no  real  connection  with  God's  own  revelation^  or  the,  fallen 
state  of  man,  but,  in  most  respects,  entn'ely  inconsistent  with 
both.  This  mode  of  pursuing  religious  knowledge  has  been  the 
occasion  of  ail  the  heresies  and  absurdities,  which  ever  appeared 
in  the  world,  and  possibly  of  most  of  the  infidel  and  sceptic  fu- 
tilities of  the  present  time.  If  Origen  had  not  studied  Plato,  in- 
stead of  St.  Paul ;  it  is  probable,  that  the  world  had  not  heard  of 
Arius,  nor  of  the  various  tribes  which  have  descended  from  him. 
Men  of  easy  principles,  or  who  do  not  trouble  themselves  to 
search  into  tlie  ri^'ht  "ivell,  where  alone  trut/i  lies  at  the  boltomj 
and  from  vi^hence  only  it  can  be  drawn ;  seeing  such  flimsy  and 
dry  discourses  upon  subjects,  which  Cicero,  Seneca,  and  other 
heathens,  have  treated,  at  least,  as  rationally  as  most  latter  au^ 
thors ;  are  tempted  to  believe,  that  Christianity  and  heathenism 
are  nearly  of  kin,  that  their  morality  is  mucli  alike,  and  that  the 
works  of  the  philosophers  are  very  enlightened  commentaries 
upon  the  Bible.  Others,  from  such  hints,  have  gone  further,  and 
treated  the  Bible  itself  as  one  of  those  old  and  obscure  booksj 
^vhich  are  hard  to  be  understood,  and  not  worth  the  labor  of  un- 

VOL.  IT,  N 


S8  ETERNAL  SPIRIT. 

dcrstanding.  From  this  mode  of  treating  religious  subjects  lis 
Protestant  countries,  and  from  the  mummery  and  ridiculous  var- 
nish with  which  they  are  disfigured  in  Popish  ;  Deism  has  gained 
its  principal  ground,  and  in  most  companies  can  now  be  profes- 
sed and  maintained  with  an  open  front.  They,  who  know  the 
state  of  religion  in  France,  easily  tell  us,  that  its  first  ecclesias- 
tics are  almost  universally  Deists  J  and  that  those,  who  are  not 
lax  at  least  in  religious  principles,  are  smiled  upon  as  bigots  or 
fools.  And,  with  respect  to  England,  it  is  quite  enough  to  say, 
that  neither  oaths  nor  subscriptions  can  restrain  men  from  dispu- 
ting against  thef  established  articles,  founded  as  they  are  upon  the 
firmest  basis  of  the  scriptures  ;  nor  yet  from  maintaining,  even 
within  the  Church  itself,  opinions  which  the  Church  abhors. 
Than  such  Christians,  it  must  be  owned,  that  fair  and  open  De- 
ists ai^  at  least  honester  and  more  laudable  men. 

As  these  people  neither  lead  themselves  nor  others  to  the 
knowledge  of  God,  because  they  either  forsake  or  use  not  his 
own  revelation  ;  we  must  beg  to  leave  them,  and  inquire,  what 
God  hath  said  of,  and  what  he  calls  himself.    His  names,  com- 
municatedto  us,  are  various  ;  because  the  doctrines,  which  those 
names  teach  us,  have  a  relation  to  our  various  wants,  infirmities, 
and  dependencies  upon  him.     One  name  would  serve  as  well  as 
ten  thousand  ;  if  we  had  but  one  relation  to,  or  but  one  idea  of 
God.     For  instance ;  could  we,  being  perfect  creatures   as  an- 
gels, only  depend  upon  him  as  our  great   Creator;  that  name 
"would  have  been  sufficient  for  us  to  declare  him  :  But,  being  sin- 
ful creatures,  yet  creatures  to  be  redeemed.,  our  Creator  stood 
immediately  in  many  relations  to  us,  according  to  our  several 
conditions   of   sinfiihiess,   recovery,   redemption,   and    salvation^ 
which  it  was  necessary  for  us  to  know,  that  we  might  apply  to 
him  under  those  relations  and  receive  every  benefit  and  blessinr 
we  need.    He  hath,  therefore,  suited  himself  (as  it  were)  to  us 
in  the  revelation  of  his  nmncs,  that,  by  the  doctrines  they  contain, 
we  might  apprehend  or  be  brought  into  those  relations  to  him, 
which  those  names  were  intended   to  signify.    And  as  he  hath 
been  pleased  to  inform  us,  that  he  exists  in  himself  as  Jehovah, 
or  one  everlasting  and  almighty  essence,  and  as  the  Alehim,  or 
three  persons  in  that  essence,  which  hi»  word  styles  Father,  Son, 
and  Spirit ;  so  he  hath  shewn  us,  honv  this  Son  became  our  Re- 
deemer as  well  as  Creator,  and  hovj  this  Spirit  is  our  Sanctifier, 
as  well  as  our  Maker.     These  tivo  divine  persons  in  the  essence 
^eing  the  declared  agents  of  our  salvation  j  they  have  taken  ma- 


ETERNAL  SPIRIT.  99 

ny  titles  upon  them  to  shew  us,  in  what  sense  they  are  those 
agents,  and  how  they  become  the  fulfillers  of  that  saivution.  By 
them  we  are  led  to  communion  with  the  Jirst  person,  or  Father; 
who  is  not  called  Jirst  from  any  firiority  of  person  or  existence, 
but  only  by  way  of  distinction  ;  for  we  find  the  Son  placed  Jirst^ 
and  aiso  the  Spirit,  and  the  Father  last,  in  the  same  texts,  on 
purpose  to  shew  (as  it  seems)  that  "  in  this  Trinity  none  is  afore 
or  after  other,  none  is  greater  or  less  than  another,  but  that  the 
whole  three  persons  are  coeternal  together,  and  coequal."  We 
have  considered  many  of  the  divine  names,  with  respect  to  the- 
.igency  of  the  divine  persons;  and  the  present  denomination  be- 
fore us  is  held  out  to  cur  minds,  that  we  may  hold  communion 
with  the  person  of  the  Spirit,  and  receive  that  comfort  which  it 
proposes  to  our  souls  ;  even  everlasting'  coyisolation^  because  He 
is  everlasting. 

That  God  is  a  S/iirit,  Christ  declares  ;  that  the  Spirit  is  a  S/ii' 
rit,  his  name  signifies  ;  and  that  he  is  the  Eternal  S/iirit,  the  word 
of  God  expressly  pi-oclaims.  Hebr.  ix.  14.  If  the  Holy  Sfiiritf 
then,  be  the  Eternal  ;  it  will  follow^,  that  he  is  true  and  very  God  ; 
because  God  only  is  properly  eternal,  and  none  of  the  creatures 
are  called  by  that  name.  No  creature  could  be  so  ;  ior  there  was 
a  time,  when,  whatever  creature  can  be  named,  was  not  ;  and 
therefore  he  could  not  exist  from  eternity  :  And,  consequently, 
he  cannot  be  called  an  eternal  being.  There  is  also  a  /ilace,  in 
which  any  one  creature  is  not  j  for  a  limited  nature  can  only  occxi' 
■py one fioint  oi  space  in  the  eternity  of  being  about  him:  And 
therefore,  in  this  view,  he  is  not  eternal ;  but  comprehended  by 
Him,  whose  Fulness  fdleth  all  in  all.  But  the  Holy  Spirit  is  the 
Eternal  Spirit,  whoever  existed  beyond  all  (points  of  timcy  and 
does  exist  beyond  all)  bounds  oi place  ;  and  therefore  He  is  the 
eternal  God,  who  \sfrom  everlasting  to  everlasting  with  respect 
to  duration,  and  whom  the  Heaven  of  Heavens  cannot  contain 
with  regard  to  his  dwelling.  He  is  in  all  ages  present,  and  in  all 
limits  unlimited,  and  possesses  that  eternity  •which  (as  Boethius 
terms  it)  is  at  once  a  whole  and  perfect  possession  of  an  etidless 
or  boundless  life,* 

*  Tliomas  Aquinas,  in  the  first  part  of  his  Stimma  Theologi<e,  Qusest.  x. 
Art.  i.  has  discussed  tins  passage  of  Boethius  with  his  usual  metaphysical 
subtlety ;  but  proves,  how  poorly  the  intellect  of  man  can  conceive,  or  the 
pen  of  man  express,  what  is  infinite  and  unbounded.  The  French  hermit^ 
who  spent  his  whole  life  in  pondering  (as  he  said)  upon  enmity,  might 
have  spent  a  thousand  lives,  and  then  be  beginning  only  to  think  upon  it.— 
There  is  a  sensible  Essay  upon  this  topic  ot  e^ermVi/ in  the  Spectator.  No. 
590.  And  for  a  more  metapliysical  and  philosoplucal  Disquisition,  see 
traje's  Court  of  the  Gentila.    Tai-t  jv  p.  276—288. 


10G>  ETERNAL  SPIRIT. 

This  title  of  eternal  is  proper  to  God ;  and,  therefore,  God  hath 
revealed  himself  by  that  name,  and  by  others  which  include  or  im- 
ply it.  So  Abraham  called  on  the  name  of  Jehovah,  the  everlast- 
ing God.  Gen.  xxi.  33.  So  the  promise  was  made  to  Israel,  con- 
cerning the  eternal  God  and  the  everlasting  arms.  Deut.  xxxiii. 
27.  Su  Jehovah  is  railed  in  Isaiah,  the  Alehim  of  ages,  or  ever- 
lasting  God.  Is.  xl.  28.  And  so  the  Apostle,  who  calls  the  Spirit 
eternal,  uses  the  same  word  in  another  place,  as  a  high  and  grand 
title  peculiar  to  God  alone.     Rom.  vi.  26. 

And  as  God  only  is  eternal,  in  the  strict  sense  of  the  term,  and 
the  cause  of  eternity  ;  so  all  eternal  things,  or  things  which  shall 
remain  to  eternity,  are  ascribed  to  Him  as  the  agent,  and  deriv- 
ed from  Him  as  the  source.  Thus,  his  kingdom  is  an  everlasting 
kiugdo7n  ;  his  power,  an  eternal  fiotver  ;  his  righteousness,  an 
everlasting  righteousness  ;  his  glory,  an  eternal  glory.  In  like 
manner,  what  is  derived  from  Him,  partakes  of  his  duration : 
And,  tlierefore,  his  redeemed  receive  an  everlasting  consolation,  a 
crown  of  glory  ivhich  fadcth  not,  a  life  eternal,  and  do  reign  with 
him  for  ever  and  ever.  In  a  word  all  that  shall  endure  to  eterni- 
ty, must  and  doth  proceed  from  Him,  who  only  can  possess,  in 
their  proper  sense  and  relation  to  each  other,  those  glorious  titles 
oi  Jehovah  Alebim  the  Truth,  the  very  Alehim  of  Lives  (or  of  all 
liie^)  the  King  of  Eternity.     Jer.  x.  10. 

Fiom  hence  it  appears,  that  scarce  any,  and  perhaps  no  word> 
could  more  positively  assert  the  truth  of  the  Deity,  than  this  one 
wordLtcrnal;  and,  accordingly,  we  find  it  ascribed  to  no  being 
whatever,  but  to  that  hig/i  and  lofty  one,  who  inhabiteth*  etej-vity. 
All  the  multitude  of  the  blest,  ail  the  Angels  of  God,  are  immor- 
tal, and  in  G(jd,  shall  participate  a  future  eternity  :  But  not  one 
of  them  can  say,  that  he  existed  from  all  past  eternity,  since,  in 
that  case,  he  must  deny  himscli  to  be  a  creature  :  because  all  cre- 
ation, with  respect  to  the  ]jeing  which  created,  is  a  beginning 
io  be.  None  of  ihpse  therefore  aue  eternal :  none  of  these 
possess  eternity  in  their  own  nature,  or  fiom  theinsclves  ;  but 

*  The  word  implies  not  only  to  occupy  or  fill  by  inhabiting,  but  to  rci:t  as 
in  an  liubitation.  'I'o  occujiy,  therefore,  eternity  as  a  wi.ole,  and  to  rest  in 
that  whole,  is  a  most  sublime  expicssion  of  tlie  pow  cr  of  the  D.vine  Majes- 
ty, llviinan  authors  \\v\ii  attempted  this  sense  m  tlieir  expressions  of  his 
eterm;},  particularly  some  of  the  ancient  phdosophers.  Bocthius,  the 
Christian  ph.losophcr,  addresses  Cod  very  nearl)  in  this  idea; 
Stabilisqiie  manens  das  cvncta  tnovtri. 

The  Uubbins  are  said  to  call  God  mpD  Place,  with  the  same  notion  of 
his  rtsting'  or  stuiidiiig-  inuU  that  exists  by  this  word,  they  would  express 
Uis  Omupresence ;  as,  by  ."iid  jis  [literUlly,  -Mthout  end]  tlicy  mean  his 
etfrnitij,  or  ivjimtude. 


ETERNAL  SPIRIT.  101 

are  limited  in  the  gua?itity  and  gualitij  of  their  existence,  and 
are  dependent  for  the  continuaJice  of  it.  Now,  then,  as  the  Ho- 
ly Spirit  is  expressly  styled  the  eternal  S/iirity  without  any  ex- 
pression of  his  dependence  or  derivation,  but  the  contrary  ; 
it  is  a  plain  and  precise  declaration,  from  the  word  of  truth,  that 
lie  is  (he  Eternal  God^  who  was  in  Christ  reconciling  the  ivorld 
of  his  elect  to  himself^  and  through  whom  Christ  offered  u^i  him- 
self without  s/ict  to  God,  i.  c.  the  Father. 

If,  aftt-r  so  positive  a  testimony,  any  one  can  doubt  of  the  Divi- 
nity of  the  Holy  Spirit,  it  may  be  worth  while  to  recur  to  thexxxii. 
chapter  of  Deuteronomy,  in  which  we  have  a  definition  of  all  false 
Gods,  with  their  abomination  in  the  sight  of  Jehovah.  The  stri- 
kiiit;;  circumstance,  laid  down  in  their  character,  is,  that  they  are 
new,  newly  come  up,  of  a  late  original  ;  strange,  of  a  nature  re- 
mote from  the  divine,  and  different  from  it.  The  idolaters,  there- 
fore, were  cursed  ^br  their  Gods,  or  rather  Devils  who  so  im- 
posed themselves  upon  them,  and  with  their  Gods.  This  service 
to  these  new  a^^AJinite  beings  is  called,  by  Isaiah,  rebelling  and 
■vexing  the  Holy  Spirit  ;  and  \\\c  punishment  was,  that  this  Holy 
Spirit  was  turned  to  be  their  enemy.,  and  fought  against  them. 
Is.  Ixiii.  10.  But,  wherefore  ?  Because  they  left  the  service  of  Him, 
who  is  the  only  true  and  everlasting  God, and  turned  to  idols,  who 
2.VQ  false  and^ni7f,and  therefore  are  termed  vanities, erjiptinessesj 
nothings.  In  opposition  to  all  these  vanities  and  errors,  Jehovali-' 
speaks  so  often  of  his  et»cr/as/z«^'-  name,  and  of  the  eternal  dura- 
tion of  his  nature  and  attributes.* 

In  this  view,  what  a  blasphemy  must  it  be  to  ascribe  the  epithet 
Eternal  to  any  being  but  the  great  One  ;  to  Him,  who  fills  eter- 
nity with  his  presence,  and  who  is  himself  the  very  life  and  spring 
of  eternity  ?  And,  on  the  other  hand,  how  direct  a  testimony  is 
this  ascription  to  the  Holy  Ghost,  that  He  is  the  eternal  Jehovah, 
whose  kingdojn  is  an  everlasting  kingdom,  and  whose  dominion 
endureth  throughout  all  ages  ? 

Need  we  more  proof  of  the  divinity  of  this  gracious  Spirit  from 
the  eternity  of  his  nature  ? — Blessed  be  God  for  his  word,  we  have 
(if  required)  proof  upon  proof,  as  well  as  line  %ipon  line.  What 
think,  we  of  the  following  scriptures. 

*  There  is  a  grand  idea  of  the  superiority  of  the  divine  nature  to  all  the 
descriptions  and  conceptions  oitime  in  those  words,  which  Moscs  hath  used 
in  tlie  xc  Psal.  A  thousand  years  in  thy  sight  are  bnt  as  yesterday,  when  i*, 
is  past,  Sic.  1.  e.  As  ihe  day  p.ist,  vvlucii  beuig-  now  no  more,  is  less  to  us 
than  the  present  existing  moment ;  so  are  a  thpusand  years  almost  a  nothing 
i'.i  tlic  ctcrmty  of  God. 


\02  ETERNAL  SPIRIT. 

Gal.  vL  8.  He  that  sowcth  to  the  Spirit,  shall^  ex.  m  Tlvevf<.x]ei;f 
of  or  from  the  Spirit  [i.e.  by  the  S/iirit's  gift  and  powti]  reap  life 
everlaslinif.     From  hence  it  may  be  argued,  that 

//t,  who  bcstoweth  iij'e  cvcrlastiiig^musthc  the  author  and  pos- 
sessor of  it : 

But  eternal  lift  (says  the  Apostle,  in  Rom.  vi.  23.)  is  the  gift  of 
C;od  : 

Therefore,  the  Spirit,  from  whom  it  is  reaped,  or  derived,  and 
by  whom  consequently  it  is  bestowed,  is  necessarily  God. 

To  the  real  Christian,  this  title  lA  Eternal  Spirit  affords  a  hope 
full  ofimmortalitij.  He  is  led  to  perceive,  from  the  eternity  of 
liis  nature,  that  he  is  capable  of  performing  all  the  great  and  glo- 
rious operations  ascribed  to  Him  in  the  scriptures,  and  that  those 
operations,  upon  this  account,  are /zcrjwcnew?  ?a-\d  perpetual.  On- 
ly because  He  is  the  £ter7ial,  could  Hebe  a  party  in  the  everlast- 
ing cQi>mant  made  before  all  worlds,  of  which  so  frequent  men- 
lion  is  made  :  Only  because  He  is  God,  could  He  stipulate  to  be- 
stow those  blessings  of  grace  and  of  glory,  which  spring  from  Je- 
hovah, and  are  at  his  sole  disposal.  His  purpose  is  an  eternal pur- 
po.se,  because,  both  in  essence  and  person,  he  himself  is  eternal. 

Hence  the  believer  sees,  that  this  counsel  is  also  immutable,  (for 
i;iolhing  can  be  eternal  oy  perfect,  which  is  subject  to  7nulabilityJ 
not  exposed  to  diminution  or  chang-c,  but  ordered  in  all  things  and 
i,tire  ;  that  all  these  things  were  known  to  him  from  eternity,  not 
because,  they  might  exist,  but  because,  in  his  purpose  which 
could  not  alter,  they  viiist  exist  ;  and  that  He  beholds  the  whole 
series  of  things,  not  as  they  arise  to  our  view  in  parts  or  degrees, 
but  as  one  great  whole,  of  which  He  himself  is  the  one  great 
cause.  When  a  man  stands  upon  a  mountain  (to  use  a  simile  of 
the  schoolmen,)  he  can  see  an  whole  army  in  march  from  the  be- 
ijinning  to  the  end  at  one  view  ;  while  another,  who  walks  in  the 
valley  and  is  a  part  of  the  train,  can  see  but  very  few,  and  those 
only  who  are  close  about  him.  So  God  (if  one  may  compare  im- 
mensity by  minuteness)  viev/s  at  once  all  infinitude ;  and  all 
things  revolve  in  the  order,  in  which  He  hath  placed  them.  This 
order  consequently,  is  immutable  and  7iot  to  be  broken^ 

Hen'cc,  likewise,  the  Christian  is  led  to  consider  the  omnipre- 
sence of  the  Divine  Spirit,  who  only  can  be  so,  as  He  is  eternal. 
It  has  been  observed  before,  that  a  creature  must  be  confined  to 
place,  and  must  begin  with  time.  But  this  Almighty  Spirit,  as  He 
is  never  nowhere,  so  He  always  exists  :  He  is  present  with  the 
blest  in  Heaven,  and  never  absent  from  Uie  redeemed  on  earth. 


ETERNAL  SPIRIT.  103 

In  every  moment  of  time,  He  diffuses  his  everlasting  consolation 
through  all  the  mansions,  the  innumerable  mansions  of  glory,  an<\ 
sheds  his  sacred  influences  upon  all,  even  the  meanest,  believers 
in  houses  of  clay.  From  pole  to  pole  it  is  but  as  a  point  with  Him 
who  views  the  various  nations  of  this  habitable  globe,  like  a  few 
atoms  of  dust.  As  Jerom  phrases  it ;  «  The  Court  of  Heaven  is 
equally  open  at  once  for  Jerusalem  and  Britain."  There  is  not  a 
sigh  of  prayer,  nor  an  emotion  of  praise,  however  secret  in  any  o* 
his  people's  hearts,  but  what  He  perfectly  knows,  because  He  first 
imparted  it  to  them.  He  knows  indeed  the  mind  of  every  Spirit  ; 
but  especially  the  mind  of  those,  who  are  the  objects  of  his  pecu- 
liar care. 

From  hence,  lastly,  the  believer  is  privileged  to  rejoice,  that,  as 
his  salvation  is  not  the  purpose  of  a  day,  nor  rose  upon  the  spur  of 
some  accidental  occasion  ;  so  it  shall  endure,  like  its  great  and 
bountiful  author,  for  evermore.  God  gives  like  himself:  And 
his  gift  is  eternal  life  through  Jesus  Christ.  The  Spirit  impai'ts 
this  blessing,  through  his  own  divine  nature,  maintains  it  amidst 
all  the  agitations  of  an  evil  heart  and  an  evil  world,  and  secures  it^^ 
beyond  all  possibility  of  decay,  throughout  its  own  eternity.-— 
With  how  much  reason,  then,  may  the  believer  entertain  ever-- 
lasting  consolation^  and  good  hofie  through  grace  ?  With  how 
much  absurdity,  do  those  persons  think  or  talk  of  either,  who 
dream  of  this  Holy  Spirit  as  a  creature,  an  emanation.^  a  quality,  a 
7iothi7ig  ? — If  He  be  only  a  creature  ;  he  is  to  «s,  in  respect  to  the 
eternity  of  our  salvation,  but  as  nothing. 

What  comfort  results  from  this  whole  matter  to  the  weak,  the 
troubled,  or  desponding  soul !  Come  build  upon  this  rock  of 
cj'es,  and  thou  shalt  never  fail,  never  be  moved.  Remember,  his 
kingdom  is  a  kingdom  of  all  ages  [Psalm  clxv.  13.  margin,]  and 
his  dominion  throughout  all  generations.  He  hath  visited  thee  in 
thy  generation,  and  set  up  a  throne  within  thy  heart  for  his  own 
praise.  Now, look  to  him  upon  this  throne;  and  seek  to  ask  in 
prayer  nothing  but  what  shall  be  for  thy  real  welfare,  and  to  offer 
in  praise  nothing  but  what  shall  be  for  his  own  glory :  at  the  same 
time,  pray  to  leave  and  give  up  the  whole  into  his  hands.  Then, 
rest  assured,  upon  the  faithfulness  of  his  own  word  and  promise, 
that  thy  praise  shall  be  accepted,  and  thy  prayer  answered,  through 
Christ  Jesus. — "  P.ut  I  want  comfort  ;  and  surely,  I  should  have 
it,  if  I  belonged  to  him."  O  that  «e//?5// spirit,  which  ever  rises 
Tvithin  us  !  Thou  ivantcst  this  thing  ;  thou  wantest  the  other  ; 
ihowivantest  Heaven  upon  earth j  all  comforts  and  no  troubles; 


•101  ETERNAL  SPIRIT. 

but,  if  it  be  for  God's  glory,  tliat  thou  sliouldest  want  all  these 
things  (like  those  noble  believers  in  Hebr.  xi.)  throughout  thy 
whole  way  to  Heaven  ;  art  thou  willing  that  God's  purpose  should 
be  answered,  rather  than  thine  ? — Speak  to  thy  heart,  reader;  and 
bid  it  tell  thee  no  lie — Canst  thou  give  up  all,  without  reserve,  to 
God's  will ;  and  keep  hack  nn  part  from  him  ? — I  know,  thou  art 
staggered  at  this  inquiry,  and  hast  need  to  make  a  very  long 
pause — Consider  well ;  and  pronounce  not  hastily. — In  the  mean 
time,  recollect,  that  to  induce  this  disposition  in  thy  soul,  to  work 
this  new  life  within  thee,  and  to  break  down  the  strength  of  the 
old  ;  is  one  great  end  of  all  the  divine  visitations  within  thee,  and 
upon  thy  affairs.  Providence,  to  a  believer,  has  no  end  but  grace  : 
and  when  the  effects  and  purposes  of  grace  are  accomplished  in 
him  and  by  him,  he  has  no  more  business  in  this  life.  Our  unhap- 
piness  consists,  as  Christians,  in  getting  into  a  multitude  of  things, 
for  our  oivn  ends  or  with  relation  to  others,  without  committing 
our  Tjay  to  the  Lord,  submitting  to  his  will,  or  considering  his 
glory.  We  feel  hurt  and  disappointed,  if  our  wishes  are  not  at- 
tained ;  if  men  annoy  us  ;  if  our  affairs  are  entangled;  if  our  per- 
sons are  slighted:  if  we  fiill  into  sickness,  decay,  or  tribulation. 
And  can  all  this  affliction  spring  out  of  the  ground  ?  No,  indeed  j 
there  is  a  very  superior  cause;  and  as  merciful  (could  we  view  it 
aright)  as  it  is  superior.  We  are  all,  by  nature,  froward  cliildren; 
and  want  much  weaning.  The  earth  is  our  mother,  and  we  love 
her  milk  :  and  we  often  roar  aloud,  only  because  we  cannot  ob- 
tain it.  But  God,  having  provided  some  better  thing  for  w«, 
takes  us  off  from  undue  attachment  to  what  men  call  their  com- 
forts and  enjoyments,  makes  us  feel  how  poor  and  wretched  we  arc 
in  our  ownselvesjand  at  length  draws  us  on  progressively  to  him- 
self. We  are  then  more  and  more  in  earnest,  that  he  would  not 
merely  bestow  temporarxj^  but  everlasting  cojisolations  upon  us. 
If  we  get  indeed  into  the  spirit  of  the  world,  let  our  pretences  be 
•what  they  may;  we  are  sure  to  lose  the  sweet  presence  of  God's 
gracious  spirit,  and  to  go  lean  and  dry  in  our  souls.  And  this  is 
one  great  reason  of  the  empty,  barren  profession  of  the  gospel, 
which  we  see  in  so  many  sad  instances  about  us  at  this  time.^ 
Speak,  reader  to  thy  heart ;  and  ask,  if  it  hath  not  been  so  with 
thee  P — Thou  hast  disputed  perhaps  for  Christ  and  his  gospel, 
and  indeed  very  sincerely  at  the  bottom,  but  at  the  same  time  with 
a  secret  wish  to  display  thy  own  knowledge  or  talents,  or  with  the 
little  mean  view  of  conquering  an  opponent.  Thou  didst  not  dis- 
putc  6y  Christ,  as  well  as  /er  himj  and,  therefore^  when  thoi: 


ETERNAL  SPIRIT.  105 

retlredst  to  thyself^  thou  hadst  no  other  dci'iglit  or  compla- 
cency, but  the  poor  flat  satisfaction  of  having  had  the  haulest 
head  or  the  most  voluble  tongue.*  When  thou  earnest  to  thy- 
self, how  glad  wouldest  thou  have  been,  «o^  to  have  disputed  at 
all  ?  Christ  was  not  glorified,  thy  heart  i>ot  edified,  and  perhaps 
some  other  persons  only  offended.  The  martyr  was  in  a  much 
better  frame,  who  said,  "  I  cannot  di.^fiute  for  Christ ;  but  I  can 
die  for  him." — .Thou  hast  mixed,  perhaps,  with  the  great  run  of 
the  professing  world,  which,  alas  1  hath  its  passions  like  the  rest 
of  the  world  at  large.  Thou  hast  heard  great  outcries  about  pa- 
triotism, and  protestantism,  and  liberty  of  conscience,  and  many 
other  finely  isounding  names  ;  and  hast  been  persuaded,  it  may 
be,  to  run  with  a  multitude,  v/ho  have  talked  mtich,  and  loudly 
too,  of  all  these  things,  till  thou  hast  been  as  heated^  if  not  as  idle 
and  ripe  for  folly,  as  they.  But,  who  opposes  the  Antichrist  in 
reality  ?• — He,  who  hath  ceased  from  man,  and  depends  upon  the 
living  God.  Who  is  the  true  patriot  ?■ — He,  who  prays  for  his 
king  and  country,  rather  than  he,  who  only  prates  about  them  ?— 
Who  enjoys  and  promotes  liberty  of  conscience  ? — The  Chris- 
iiaji,  who  possesses  God's  free  Spirit^  who  hath  this  noisy  foolish 
world  under  his  feet,  who  tramples  upon  the  powers  of  darkness, 
and  whose  aim  is,  that  the  everlasting  gospel  may  be  sent  forth 
to  all  the  world.  Out  of  this  frame  and  temper,  the  believer  is 
out  of  his  element,  finds  no  liberty,  and  can  justly  expect  none. 
God's  flock  is  a  quiet  assembly  :  dogs  and  wolves  only  set  up  a 
I'oaring.  Art  thou  offended  at  this,  reader ! — Turn  inward ;  and  first 
be  offendedat  thyself.  Take  shame  to  thy  heart,  that  thou  hast  ever 
allowed  such  odious  dispositions  within  Christ's  sacred  femplc  ; 
and  much  more,  if  thou  hast  ever  dared  to  plead  for  them.  Regret, 
that  thou  hast  been  so  forgetful  of  thy  true  strength,  as  a  Chris- 
tian, as  to  employ  any  thing,  but  (what  indeed  is  an  «  invincible 
armada") /az7/2  and /o-crt/er,  in  the  behalf  of  thyself  and  of  others; 
and  seek  ability  and  wisdom  to  handle  those  truly  potent  vjea- 
poiiS)  which  the  Apostle  recommends  to  our  use,  in  2  Cor.  x.  In 
compunction  of  thine  own  spirit,  implore  the  power  of  God's  S/n- 
r?V,  that  his  kingdom  may  be  quietly  established  in  thy  heart  over 
all  the  rebellions  of  the  man  of  sin  which  are  in  it ;  and,  in  the 
room  of  the  abominable  rage  and  follies  of  the  men  of  the  world, 

*  If  the  reader  would  wish  to  examine  his  motives  of  acting  or  speaking 
for  God,  he  may  find  a  touchstone  for  his  heart  (and  tmchstones  every  sin- 
cere believer  desires)  in  a  very  excellent  Sermon,  preaclied  by  the  late  Ecv. 
ZVIr.  Bostwick,  styled  Self  disclaimed,  and  Christ  exalted. 

VOL.  II.  Q 


:0'J  F/i'ERNAL  SPIRIT- 

that  thou  may  est  receive  the  ivisdom  ivhich  is  from  above,  uliicii 
isjtrs(  fiurc,  then  ficaceable,  gentle,  easy  to  be  inlreatcd,  full  of 
mercy  and  good  fruits,  without  luranglifig  [aJ'<«x.p<7e«]  or  cen- 
siU'W!^,  and  without  hy/iocrisij.  James  iii.  17.  Remember,  Chris - 
Tjan,  if  ever  thou  fallest  into  a  controversy  or  cabaJ,  that  there  is 
such  a  text  as  this  in  thy  Bible. 

As  the  ways  of  the  world  are  net  the  way.<i  of  /leacc  ;  so  there 
is  but  one  sprin?^  of  comfort  in  this  dreary  wilderness.  The 
Eternal  S/ririt,  shining  upon  his  word,  can  only  illujuinate  the 
daricness  of  our  minds  ;  and,  pouring  forth  his  own  gladness,  can 
only  refresh  our  hearts.  Looking  simply  to  him,  O  believer, 
thou  art  safe,  among  all  the  corruptions  of  thine  own  nature,  anfl 
amidst  all  the  confusions  of  time  about  thee.  Come  what  may, 
(and  nothing  ca-ii  come  but  what  thy  Father  wills)  all  shall  work- 
together  for  thy  good.  To  the  world  it  may  secjn,  and  may  be 
otherwise  ;  but  thou  art  not  to  reckon  from  the  world,  nor  with 
it.  Thou  hast  a  sacred  record  to  peruse,  sure  and  fixed  as  tlie 
being  and  throne  of  God  :  And,  from  this  record,  thou  art  to  take 
the  estimate  of  all  things.  There  is  a  sanctuary  into  which  thoix 
art  privileged  to  go,  and  to  learn  the  ends  of  providence  and 
grace  ;  while  those,  who  remain  without,  see  nothing  but  either 
confusions  or  themselves.  In  \h\<i  holy  oracle,  thou  wilt  find  the 
iindcrstandi7ig,  which  is  true  ;  and,  by  it,  thou  shalt  be  guided  in 
to  all  the  truth.  I^To  outward  things  can  harm  thee  ;  if  all  be  but 
right  within :  And  it  is  thy  privilege  to  receive  the  dispensations 
of  Heaven,  in  a  very  different  frame  from  the  men  ot  the  world. 
What  consumes  them,  should  only  iiurify  thee.  "  lu  the  same 
fire  (said  a  venerable  father")  gold  brightens  and  rubbish  fumes  : 
under  the  same  stroke,  the  chaff  is  bruised,  and  the  corn  educed  : 
Nor  are  the  husks  confounded  with  the  oil,  under  the  pressure  of 
the  same  weight.  Even  so  ;  the  same  visitation  proves,  purifies* 
and  purges  the  Christian  ;  while  it  ruins,  wastes,  and  destroys  the 
•man  of  the  world.  This  last  rages  and  blasphemes  ;  while  the 
ether  prays  and  givci  thanks  to  God,  in  one  and  the  same  afflic- 
tion. From  whence  it  appears,  that  it  is  not  of  so  much  conse- 
quence, what  things  are  suffered,  as  what  the  persons  are  who 
suffer  them.*'*  Let  a  man  be  a  Christian,  and  let  him  suflcr  as 
a  Christian  ;  it  shall  all  be  well  with  him  at  the  last.  The  heaven- 
ly potter  puts  his  vessels  into  the  furnace  of  tribulation,  not  to 
oroak  them,  but  to  nt  them  for  use  and  glnry,  2  Tim.  ii.  2 ! .     Oar 

•'  A(i£r.  lie  civit.  D"!    1.  !.  c   P 


ETERNAL  SPIRIi .  i07 

ii^Iit  affliction  (light,  even  where  heaviest)  %vhich  in  but  for  a  mo- 
ment, luorketh  for  us  afar  more  exceeding  and  eternal  loeight  of 
^lorij  ;  v.'hile  we  look  not  at  the  t/migs  'ivhicli  are  seen,  but  at  the 
things  which  are  not  seen  ;  for  the  things,  which  are  seen,  are 
temjioral  ;  but  the  (ht?!gs,  ivhich  are  not  .%ccn,  are  eternal,  i  Co!% 
iV.  16,  17. 

And  why  shovild  they  look  at,  and  much  less  bo  swallowed  up 
in,  temjioral  matters,  who  have  an  eternal  hope,  gn  eternal  life,  an 
eternal  home,  an  eternal  Spirit,  for  their  comfort,  portion,  and 
everlasting  security  !  O  why  should  such  heirs  of  glorv  wallow  in 
the  dung,  or  covet  the  dross,  of  this  giddy,  dying  world  1  Whv 
should  such  immortals  be  bowed  down  to  the  dregs  of  mortality  I 

At  this  Angels  may  wonder,  and  Christians  should  mourn— ~ 

should  mourn,  that  Angels  have  reason  to  wonder  and  be  aston- 
ished, that  Christians  can  stoop  so  low,  and  rise  so  heavily  to  join 
in  the  anthems  of  praise.  Could  we  see,  what  xVngcls  and  those 
spirits  of  the  just  now  behold,  to  whom  the  veil  of  corruption  is 
no  more ;  what  manner  of  persons  should  we  aim  to  be? — It 
seems  almost  impossible,  when  wo  get  a  little  way  up  the  mount 
on  which  they  stand,  that  our  apprehensions  of  divine  things 
should  ever  sink  so  low  into  this  vale  of  tears,  as  Ihey  too — too  of- 
ten do.*  With  what  sense  and  force,  hath  every  heart  a  reason, 
even  the  most  enlivened  heart  among  us,  to  cry  out ;   JVoe  is  mr. 

*  We  know  but  little  in  reality  of  the  nalural  world,  and  far  less  of  the 
spiritual.  What  we,  in  following-  ihe  scripture,  term  the  covenant  of  grace, 
with  all  its  relations  and  dependencies,  may  only  form  a  part  of  an  infinite- 
ly greater  system,  extended  to  worlds  upon  worlds  heyond  and  above  us. 
The  A.ngels,  principrdities,  powers,  might,  and  dominions,  iix  the  Heaven  ■ 
:i';s,  of  which  we  have  only  hints  revealed  to  us,  bcca-iise;,  as  yet,  more  is, 
not  necessary  for  us  to  know,  may  have  such  a  connection  with  the  fall,  and 
jierhaps,  (at  least  those  who  are  evil  among  them)  such  a  share  in  produ 
cing  it,  as  may  vastly  surpass  our  present  powers  or  conception.  It  jilain- 
3y  appears,  that,  as  this  world  of  ours  makes  but  a  part  of  a  great  whole., 
so  its  spiritual  concerns  may  have  a  relation  to  transactions  in  the  Heavens, 
which  it  may  constitute  a  great  part  of  our  happiness  to  grow  more  anit 
more  acquainted  with  throughout  eternity  Itself;  as  doubtless  it  will  add 
to  the  felicity  of  all  the  inhabitants  of  glory,  of  whate\-er  order  or  degree, 
to  see  the  consummation  of  the  elect  with  them,  through  th.c  merit  aiui 
power  of  the  Redeemer. 

How  little  do  we  know  of  the  principle  of  natural  life,  even  in  ourselves  ^ 
3Iuch  less  do  we  know  of  tlie  life  of  other  beings  arouiul  uy  ;  and  least  of 
all  of  the  life  of  spiritual  beings  and  themiumer  of  their  agencies  or  opc- 
ra'dons.  We  understand  not  tlie  life  of  a  mite  ;  and  yet  we  are  privileg-e<l 
to  enjoy  the  life  of  God,  which  we  know  that  we  do  enjoy  by  its  eHects,  sji 
distinct  and  superior  to  the  course  and  bent  of  natural  life,  as  it  now  e.\- 
ists  in  our  fallen  state,  and  so  plainly  stated  and  delineated  in  the  word  of 
God. — ^Thereis  no  end  to  these  wonders !  They  are  all  unsearchable  !  In  the 
fulness  of  times,  all  things  are  to  be  gathered  together  in  one,  in  Clmst,  both 
•yy/uch  are  inHsaven,  ar.ti -vhich  are  o'l  earth,  even  in  h!:,'..     F.ph.  i    13. 


iU3  ETERNAL  SPIRIT. 

that  I  r.ojourn  in  I\Ier;ech,  that  I  chvcll  in  the  tents  of  Kedar  I — 
Corruption  presses  hard  upon  us  on  every  side  ;  and  darkness, 
M'ith  all  its  power,  combines  to  attack  our  minds.  O  Ibr  more  of 
Uiis  Eternal  Spirit  to  dispel  the  encroaching  i^Ioom,  and  to  cheer 
lis  with  his  heavenly  light ! — We  are  called  out  of  nothing ;  wc 
ivere  spoken  into  being,  when  it  was  by  no  means  necessary  that 
\ve  should  exist  at  all,  and,  by  a  wonderful  act  of  the  iVeest  grace 
and  mercy,  are  made  partakers  of  an  everlasting  existence.  With 
what  humility  and  prostration  of  soul,  should  we,  therefore,  enter- 
tain this  benefit,  and  the  means,  which  God's  infinite  condescen- 
sion used  to  procure  it?  How  happy  in  our  hearts,  how  holy  in 
cur  lives,  ought  we  to  be,  in  thankfulness  for  such  unmerited, 
such  superabundant  good  ! — for  good,  which  our  thankfulness 
cannot  fully  acknowledge  ;  no,  not  even  to  eternity.  Eternity  will 
rot  complete  this  joyful  employment,  though  it  will  be  continued 
through  eternity.  It  will  ever  be  "  beginning  to  begin  ;"  never 
ending,  nor  approaching  an  end. — "  Q  my  soul !  says  the  Chris- 
tian ;  is  this  thine  ineffable  portion,  through  tlie  love  of  the  i^'fl- 
ther^  the  grace  of  the  5o«,  and  the  power  of  the  eternal  Spirit ; 
and  shall  I  not  stand  with  rapture  and  amazement,  at  such  a  con- 
fluence of  all  the  divine  attributes,  in  all  the  divine  persons,  for 
such  a  poor,  such  a  helpless,  worthless  sinner  !  Can  I  withhold 
iny  feeble  praise,  can  I  suppress  the  grateful  emotions  of  my 
soul,  to  whom  so  much  is  given,  and  so  much  forgiven  ? — O  no! 
I  ought  not,  I  would  not,  I  cannot.  Let  me  join  in  the  triumphant 
fervor  of  the  holy  Polycarp,  who  when  he  was  leading  to  martyr- 
dom, could  lift  up  his  voice  and  say,  O  thou  true  and  faithful  God  ; 
I  praise,  and  bless,  and  glorify  thee  in  all  things,  by  the  eternal 
God  and  High  Priest  Christ  Jesus,  thy  beloved  Son  ;  through 
ivhom,and  ivith  whom,  and  also  with  the  Holy  Spirit,  be  the  glory 
ascribed  to  thee  both  notv  and  for  ever  !  Let  me  join  in  the  Spirit 
with  that  blessed  and  enraptured  throng,  who,  with  a  great  voice 
and  luispeakable  ardor,  are  shouting  in  Heaven  ;  Hallelujah  I  sal- 
'oation,  and  glory,  and  honor  and  poiver,  unto  the  Lord  our  God  : 

liven  so,  Hallelujah  .'  Arnen^ Thou  shalt  join  them,  happy 

soul  ;  for  the  Lord  hath  spoken  it :  Thou  shalt  join  them,  in  the 
power  of  the  Eternal  Spirit,  never  more  to  be  sepai'ated  through- 
out eternity. — Lay  aside  the  willow,  then,  and  take  up  the  palm  ; 
shouting,  and  for  ever  shouting,  Hallelu-J.iH  ! 


COMFORTER.  10^ 


CO]MFORTER. 

LEARNED  men  are  divided  upon  the  proper  significatioi: 
of  the  original  'vvord.  Some  contend  that  the  Paraclete  is  so 
called,  because  of  his  office  as  Comforter  ;  and  othei;s  believe 
that  tfec  name  strictly  signifies  an  Advocate.  The  word,  ver}. 
probably  relates  to  both  ;  for,  in  the  application  of  the  office  to  hir. 
people's  souls,  the  Holy  Spirit,  as  an  Advocate,  with  God  mthera} 
is  also  their  inward  Comforter  by  the  exercise  of  Lis  intercession. 
He  is  their  Comforter,  by  explaining  how  much  he  is  their  Friend 
and  Advocate,  who  has  taken  upon  himself  their  everlasting  in- 
terests, and  who  will  never  leave  tior  forsake  them.  The  dis- 
pute, therefore,  seems  rather  a  strife  of  words ;  since  the  thiiir^ 
implied  is  nearly  one  and  the  same.  We  will  treat  of  the  name 
in  both  views,  and  endeavour  to  shew,  that,  in  both,  He,  who  is 
this  Paraclete,  must  be  God,  and  therefore  able  to  perform, 
•whatever  the  illustrious  name  signifies,  for  the  salvation  of  his 
people. 

The  title  remarkably  occurs  in  our  Saviour's  last  affecting  dis- 
courses to  his  disciples.  He  was  about  to  remove  from  them, 
and,  with  respect  to  their  outward  sense,  to  relinquish  the  office 
of  his  personal  protection  and  comfort,  which,  from  their  first 
calling,  they  had  enjoyed  continually  from  him.  It  v/as  needful 
and  exiicdient  for  thein,  that  he,  in  his  person  as  Christ,  should 
depart  from  their  bodies,  in  order  that  the  Spirit  of  Truth  might 
perform  his  spiritual  functions  of  salvation  in  their  souls.  For  it. 
very  plainly  appears,  that  all  their  first  knowledge  of  Christ  was 
but  after  the  flesh  (2  Cor.  v.  16.j  and  that  they  had  but  poor  and 
low  conceptions  of  his  spiritual  kingdom,  and  of  the  spiritual 
-state  into  which  it  was  necessary  for  them  to  be  brought ;  until 
i.he  Spirit  descended  from  on  high,  and  made  them  a  very  different 
sort  of  men.  Christ,  as  God,  could,  no  doubt,  have  eflected  this 
mighty  change  in  their  minds  ;  but  it  is  evident,  that  he  did  not ; 
and  it  is  as  evident,  that  the  Holy  Spirit  did.  The  reason  seems 
equally  obvious  ;  for,  as  Christ  had  declared,  that  except  a  man  be 
born  of  the  Spirit  he  could  not  enter  into  the  kingdoin  ;  no  the  as- 
sumption of  this  office  by  the  Spirit  was  to  be  manifested,  in  a 
way  no  less  explicit  than  illustrious,  upon  the  first  and  greatest 
cf  the  disciples,  on  the  day  of  Pentecost.  On  that  day,  a  visible 
demonstration  was  given  to  the  then  Church,  and  through  it  to  the 
l?hurc.h  in  all  future  ages,  that  the  Divine  Spirit  was  the  greai 


1 10  COMFORTER. 

agent  both  to  purify,  as  with  Jtrcy  the  souls  of  the  redeemed,  and 
also  to  impart  wisdom  and  to  enable  tliem  to  speak  wisdom  to 
others,  by  being  to  each  of  them  a  cloven  tongue.  The  Spirit  had 
exercised  this  office,  in  fact,  from  the  beginning  ;  as,  in  the  same 
manner,  Christ  was  a  Lamb  slain  from  the  foundation  of  the 
•world:  For  as  the  benefit  o^  his  mediatorial  office  began  with 
Adam,  Abel,  and  the  first  of  the  faithful  ;  so  did  the  efficacy  of 
the  Spirit's  work,  in  applying  Christ's  atonement  and  mediation 
to  them.  This  benefit  and  efficacy  were  always  (like  the  great 
Agents  themselves)  distinct  as  to  circumstances  in  the  faith  of 
believers,  but  never  divided:  They  went,  (as  it  were)  Jiari  fiassu^ 
or  hand-in-hand  ;  so  that  wherever  the  blood  of  propitiation  was 
sprinkled,  in  the  purpose  of  the  covenant;  the  testimony  or  seal- 
ing of  the  Spirit  followed  of  course,  according  to  the  same  pur- 
pose. To  ivill  and  to  do  with  God,  are  as  indivisible  as  the  attri- 
butes, from  v/hich  (according  to  our  notions)  the  willing  and  the 
acting  do  proceed  :  And,  therefore,  as  Christ  was  to  be  the  Lamb 
slain  without  the  possibility  of  a  failure,  and  is  said,  upon  this 
ground,  to  have  been  dain  from  the  beginning ;  so  the  Holy  Spi- 
rit was  Jiromised  to  be  the  Spirit  of  wisdom  and  revelation  to  his 
people,  that  they  might  know  their  salvation,  but  yet  was  ever 
that  same  Spirit  of  wisdom,  who  spoke  by  the  Prophets  and  other 
holy  men,  and  who  opened  his  mysteries  to  believers,  from  the 
foundation  of  the  vvorld.  All  this  was  done,  because  the  covenant 
and  purpose  of  the  Godhead  could  not  but  be  fulfdled  ;  for  to 
lum  all  things  ^vc  present,  and  the  intention  and  act  the  same. 
Christ  could  not  but  perform  bis  undertakings  ;  nor  could  the 
Spirit  fail  in  his.  An  immutable  determination  c::isted  in  both, 
as  persons  in  the  Godhead  ;  And  the  whole  Godhead  or  essence 
Avas  engaged  in  the  operations  of  the  respective  persons.  There 
is  no  making  sense  of  the  Bible,  but  upon  this  foundation  :  And 
upon  this  foundation,  there  is  the  most  wonderful  harmony,  wis- 
dom, truth,  righteousness,  and  mercy,  pervading  the  whole  of  its 
revelation  ;  so  as  to  render  it  to  those,  whose  understandings  are 
opened  to  understand  it  (Luke  xxiv-  45.)  the  most  delightful  as 
well  as  most  interesting  book  in  the  world.  The  want  of  this 
view  hath  been  attended  with  many  other  wants  ;  for  when  Christ 
and  the  mind  of  his  Spirit  do  not  appear  as  the  basis  and  substra- 
tum of  all  religion  :  moral  virtue,  fitness,  propriety,  and  many 
x)ther  fine  names  become  mere  names  only,  and  are  scarce  under- 
stood in  fact  by  those  who  use  them.  Yet  the  fashionable  divini- 
ty of  the  day  is  founded  upon  these  sounding  ;vords  and  notions — ■ 


COMFORTER.  lU 

»20/fon5,  which  are  rot  realized  by  those  -vvho  talk  cf  them,  and 
■which  cannotbe  realized  at  any  rate  by  any  fallen,  helpless,  sinful 
\yorms,  without  the  power  of  that  Spirit,  which  many  of  those 
worms  affect  to  ridicule  or  deny.  It  may  well  be  called  modern 
divinity  ;  for,  God  knows,  it  has  very  little  connection  with  his 
most  ancient  book  the  Bible. 

Spiritual  and  eternal  consolation,  wrought  or  established  in  the 
soul,  is  an  act  of  God  only.  Believers  cannot  be  thus  comforted 
but  by  the  God  of  all  Comfort.  The  ground.,  the  means,  the  end^ 
of  his  consolation,  all  result  from  his  wisdom  and  power.  The 
ajiplication  of  the  term  toman,.shev.'s  him  to  have  been  in  a  state 
oi  weakness  and  misery.  If  be  were  not  ivretched,  the  adminis- 
tration of  comfort  would  be  too  superfluous  an  act  to  rec'uire  so 
many  circumstances  of  detail,  which  the  scriptures  lay  down  con- 
cerning it.  If  he  were  not  'weak,  and  incapable  of  being  support- 
ed by  created  aid  ;  the  office  of  a  divine  Comforter  would  be  en- 
tirely useless.  But,  being  both  yi-ci^/f  and  z^w^onf,  the  sound  of 
an  Almighty  Paraclete,  an  everlasting  ComforteryS.zi  omniscient 
Advocate,  rings  with  unutterable  delight  in  the  awakened  ear. 
The  heart,  when  made  alive  to  God  and  renewed,  feels  the  need  of 
this  office  ;  nor  is  the  promise  of  this  gracious  aid  any  longer  an 
idle  tale,  an  enthusiastic  dream,  or  at  best  a  scriptural  something, 
with  which  people  now-a-days  have  nothing  to  do  ;  but  glad  ti' 
dings  indeed,  tidings  of  great  joy,  an  assurance  o?  joy  unsfieaka- 
ble  and  full  of  glory.  Let  infidels,  in  fond  conceit  of  themselvesj 
affect  to  frown  ;  and  the  profane,  in  equal  ignorance  of  their  own 
hearts,  attempt  to  despj^e  j  the  convinced  sinner  feels  the  worth 
of  God's  promise,  and  is  neither  to  be  laughed  out  of  his  spi- 
ritual sense  by  the  buffoon,  nor  by  the  sophister  to  be  tricked 
out  of  his  hope.  He  knows  that  their  tone,  if  not  their  hearts^ 
will  hereafter  be  changed,  according  to  that  striking  passage  in 
Acts  V.  34,  &c.  and  his  worst  wish,  for  the  worst  of  them  all,  is, 
that  both  heart  and  tone,  for  their  authors'  sakes,  may  be  duly 
changed  before  that  hereafter  shall  come.  'Tis  one  thing,  how- 
ever, to  laugh  in  the  gaiety  and  health  of  life  ;  and  quite  another 
to  rejoice  in  death  itself,  and  in  the  nearly  approaching  views  of 
a  solemn  eternity. 

As  Jehovah  is  the  author  of  all  true  consolation,  so  is  each /;<??■- 
oon  in  him.  Henc-e  the  Father  is  styled,  the  Father  of  Mercies, 
and  the  God  of  all  Comfort.  1  Cor.  i.  3.  Hence  Christ  is  called 
the  Paraclete,  Advocate, ov  Comforter,  1  John  ii.  1.  in  'whomX.h.cv& 
\'?.  comolationyV\v(\,u.  l.ahd  who,  with  the  Father,  comforts  his 


lij  COMFORTER.. 

"pcoiilc's  /icarts,m)'\  gives  than  cvc7-lasting  cOfisoiatioit  and  good 
hofic  through  grace.  2  Thess.  ii,  16,  17.  Hence  also  the  S/iiriC 
is  the  Comforter,  or  Advocate  ;  and  his  people  arc  privileged  to 
nvaik  in  the  comfort  of  the  Holy  Ghost.  Acts  ix.  31.  It  woidd  be 
beyond  the  natural  bound  we  perceive  fixed  to  all  inferior  beings, 
ii" creatures  were  to  give  the  consolation,  the  everlasting  consola- 
tion  which  Christ  and  the  Spirit  are  said  to  give  :  It  would  be  in- 
verting the  order  of  all  things,  if  these,  were  they  created  beings, 
should  attempt  those  eternal  mercies,  and  spiritual  creations, 
which  are  promised  in  the  word  to  the  people  of  God.  In  that 
case,  it  would  bo  confounding  subordinate  with  fircordinaie,  and 
creature  with  Greater,  beyond  the  apprehension  of  faith,  as  well 
as  the  comprehension  of  reason.  The  scriptures  hold  averydif 
f'erent  language.  /  Jehovah,  and  none  else  :  Ifyrm  the  light,  and 
create  darkness  ;  I  viakc  fieace^  and  create  affliction  ;*  I  Jehovah 
do  all  these  things.  Is.  xlv.  7.  When  men  want  spiritual  comfort, 
the  scriptures  speak  of  the  consolations  of  Go(\.  Job.  xv.  11.  and 
say,  that  it  is  Jehovah,  who  must  comfort  Zion.  Is.  Ii.  3.  It  mubt 
be  averred  concerning  the  creatures,  in  this  view,  what  Job  said 
of  his  friends,  7niserable  comforters  are  they  all!  There  is  no 
helfi  in  them.  But,  looking  to  God  the  Father,  the  redeemed 
can  bless  him,  who  ordained  them  peace  ;  looking  to  God  the 
Son,  they  can  magnify  him,  as  the  promised  consolation  of  Israel } 
and  looking  to  God  the  Holy  Ghost,  they  can  pray  for  his  holy 
comfort,  as  from  that  o^/ter  great  Comforter,^  which  was  promised 
to  console  and  conduct  them  in  the  Avay  to  Heaven.  They 
receive  this  comfort  from  each  of  the  divine  persons,  by  the  agen- 
cy of  the  third:  and,  from  the  happiest  experience,  can  say  of 
the  ivhole  essence  or  Jehovah,  that  lie  indeed  is  the  God  of  all 
Comfjrt,  and  hath  extended  his  peace  to  their  souls.  This  Com- 
forter speaketh  to  the  hcart,\  and  He  alone.  All  others  may  visit 
the  ear  without  effect,  cr  with  no  better  effect  than  music  out  of 
season.  Peace  is  the  fruit  of  the  lips  ;  and  God  may  bless  the 
■voice  of  man  in  speaking  about  his  peace  :  But  man's  voice  is 
nothing  but  voice,  unlcskj  God  create  peace  to  accompany  it.  Is. 
Ivii.  19. 

*  y)  Affliction,  or  sorrow,  wliich  arc  opposite  to  peace ;  us  darkness  is  to 
U^ht.    The  text  h;is  a  double  a;it.lthes;s. 

■j-  Another  Comforter  :  John  xiv.  16.  Here  is  a  most  obvious  distinction 
of  this  divine  person  from  the  So'.i — anotlier  personally — ycl  the  same  essen- 
tially ;  for  he  adds,  Iziillnot  leave  you  comfortless,  I  xvill  come  ag-ain  unto 
you.  The  foiTner  text  sh.ews  tke  distinction,  tlie  latter  the  unity,  of  the  two 
divine  persons,  in  the  divine  essence. 

+  Has.  ii.  14.     See  LivcliUi's  Note  upon  the  passage  in  Leigh's  Cn7  Sacra. 


COMFORTER.  in 

This  Holy  Spirit,  and  heavenly  Comforter,  is  to  be  7^/:'/*  liis 
people,  and  to  dwell  in  them, — ^^lo  be  irt  and  unih  his  people  in  all 
ages, — at  one  and  the  same  mofnent  in  all  countries — in  heaver: 
above  and  in  earth  beneath  at  once — without  conJineme7it ;  ■with- 
out inter tnissioii  ;  and  without  end.  Is  it  possible  then  to  con- 
ceive any  thing  like  this  of  a  creature  ?  Who  can  venture  to  as- 
sert, that  a  Jinite  being  is  equal  lo  tliis  momentous,  this  injinitc 
task?  Is  that  to  be  called  folly  or  presumption,  which  can  dare 
10  pronounce,  ih^i  ell  the  creatures  together  can  create  and  svJiJiIl 
such  infinite  and  everlasting  good  ? — The  languageris  strong,  but 
not  too  strong  for  the  truth,  that  Beelzebub  himself,  liar  as  he  is. 
hath  not  said  it :  It  is  a  truth  felt  to  the  very  bottom  of  hell.  The 
mightiest  angel  there  cannot  create  for  himself  a  moment's  enjoy- 
ment of  Jieace,  or  a  moment's  ce&^atiun  from  pain.  Though  re- 
luctantly, yeteren  Satan  owned  the  omnipotence  of  Christin  the 
flesh.  He  hath  owned  too  the  power  of  the  Divine  Spirit  in  the 
hearts  of  his  people,*  to  the  confusioo  of  himself;  and  all  his 
lying  oracles. 

This  Spirit  brooded,  like  a  dove,  upon  the  f^ce  of  the  troubled 
deep  ;  and  he  warms,  in  tender  love,  the  far  more  troubled  deep 
of  man's  disordered  soul.  This  mystic  dove  visits  his  Church 
i'as  Noah's  dove,  his  emblem,  did  the  ark)  vlth  the  olive  branch 
of  eternal  peace,  prognosticates  an  approaching  rest  to  the  hea- 
ven-conducted vessel,  and  leaves  it  not,  even  when  in  full  view 
of  the  everlasting  hills.  This  holy  dove,  in  confirmation  of  his 
consolatory  office,  witnessed  visibly  for  Christ  at  his  baptism,  and 
afterwards  spiritually  a6ocf(?  or  rested  upon  him,  when  this  em-' 
])lem  of  his  presence  was  seen  no  more.  He  took  the  name  and 
?ype,  possibly  to  express  the  fertility,  meekness,  purity  and  love 
of  his  grace  in  the  redeemed,  the  renewal  of  their  minds  into 
the  same  pattern  by  his  almighty  power,  or,  as  his  true  forerun- 
ner, the  immediate  mission  of  the  great  Redeemer.  He  is,  in 
every  sense,  the  spiritual  oz7to  make  the  face  shine  with  the  splen- 
dor of  his  holiness,  and  the  spiritual  ivine  to  make  glad  the  heart 
of  man  with  his  consolation.  Ps.  civ.  15. 

The  usage  of  the  term  ivine  was  to  express  the  ^ect  of  his 
agency  in  the  soul.  The  word  ivine  is  derived  by  some  from  the 
same  root  with  the  Avord  dove,  and  is  often  used  in  the  scriptures 

*  Tertullian,  in  his  Apolo^,  hath  several  remaikable  passag-es  upon  this 
■subject,  and  makes  an  appeal  to  the  senses  of  the  Roman  people  tlien  living- 
{circ.  ann.  200)  for  the  truth  of  his  assertion,  that  "  the  Devil  in  the  ora- 
cle, or  in  the  possessed,  would  confess  himself  to  be  the  DevlL  '.vhen  cludt' 
'enged  to  declare  it  by  a  CAns^/a/i."  Jpol  c.  U^. 
VOL.  II.  F 


114  COMFORTER. 

to  s'v^infy  c6n8olatio7i.  Thus  the  wise  tnan  says;  Give  wine  to 
therd  that  be  of  heavy  hearts.  Prov.  xxxi.  6.  that  is,  comfort. 
Comc^  buy  v/inc^  l:fc.  nvithout  firue.  Is.  Iv.  1.  that  is,  receive 
jny  free  consolation.  The  like  may  be  observed  of  other  passa- 
ges. And  here,  though  it  be  a  digression,  it  may  not  be  altoge- 
ther wide  of  our  subject  to  remark,  how  it  is,  that  wine  is  em- 
ployed to  symbolize  this  effect.  Its  natural  property  is,  undoubt- 
edly, to  cheer  the  animal  spirits ;  and  hence  it  is  very  fit  to  an- 
swer the  spiritual  idea  of  comfort:  but,  if  we  search  a  little  far- 
ther, v/e  shall  find  a  still  more  cogent  reason  why  it  is  used  to 
imply  consolation,  and  wherefore  it  is  employed  by  the  wisdom  of 
God  for  this  purpose.  Christ  instituted  the  sacrament  of  bread 
and  nvine  for  a  memorial  of  himself:  Do  this  (said  he)  in  remem- 
hrance  of  me.  We  are  at  no  loss  to  know,  what  the  bread  means ; 
for  he  has  told  us,  that  it  signified  himself  and  that  they,  who 
partake  of  this  bread,  live  by  him.  They  become  the  members 
of  his  body.  The  wfne,  likewise,  he  explains  to  denote  his  blood  ; 
and  commands  all  his  disciples  to  drink  of  it,  in  order  to  live  for 
ever.  But  under  the  law,  the  positive  command  Avas,  that  the 
blood  -of  the  creatures,  sacrificed  or  imsacrificed,  should  by  no 
means  be  tasted ;  and  yet,  here,  Christ  commands  us  to  drink 
his  own  blood.  The  reason  of  these  commands,  considered  to- 
gether, seems  very  striking  and  important.  The  blood  signifies 
the  life  ;  and  man  cannot  live  by  pouring  out  the  lives  of  victims 
under  the  Jewish  dispensation,  nor  by  the  lives  of  the  creatures 
under  any  dispensation.  Their  lives  could  not  atone  for  his  for- 
feited life ;  nor  could  he  live  before  God  by  all  the  powers  of  cre- 
ated beings.  In  token  of  this,  he  was  not  to  support  his  natural 
life  by  their  blood  or  life,  under  the  law;  and  from  hence  he  might 
Temember,  both  that  God  alone  was  the  strength  of  his  life,  and 
that  a  higher  life  than  the  life  of  the  creatures  must  be  poured 
out  for  his  atonement  and  redemption,  Christ,  therefore,  com- 
mands, when  he  appears  in  the  flesh,  that  his  people  should  drink 
his  blood,  in  direct  opposition  (as  it  might  seem)  to  the  Jewish 
ceconomy  j  in  order  that  they  might  notice,  that  though  they  could 
not  live  by  the  blood  or  lives  of  the  creatures^  or  by  any  atone- 
ment or  activities  of  inferior  beings ;  yet  they  could  and  were  to 
live  by  A/v  blood  or  life  alone,  and,  because  it  was  the  life  of  his 
eternal  nature,  ybr  ever  and  ever.  John  vi.  54.  Well,  then,  may 
the  emblem  of  consolation,  wine^  be  used  for  this  bloody  from 
xvhich  origir.atcs  the  consolation  of  a  saved  sinner;  and  Christ 
employed  the  symbol  for  this  end,  that  it  might  hold  forth  tc  his 


COMFORTER,  115 

people  in  all  ages,  what  he  hath  borne  for  them,  and  tliat  from 
hence  they  are  to  derive  their  peace.     His  blood  uas  \he  means  of 
th^ir  reconciliation  with  God  ;  because  his  life  was  shed  for  their 
sins,  and  delivered  their  lives   from  eternal  destruction.      He 
gave  ufi  a  life  of  infinite  value  to  save  their  lives  from  an  infinite 
punishment,  due  to  them  through  sin,  which  is  infinite  both  as  it 
©annot  end  of  itself,  and  as  it  is  committed  against  infinite  holi- 
ness.    He  resumed  his  life  by  his  own  almighty  power,  proving; 
thereby,  that  he  had  cancelled  all  the  debt  and  fully  satisfied  eter- 
nal truth  and  justice.     The  Holy  Spirit,  as  the  first  office  of  his 
consolation,  applies  this  blood  through  faith  to  his  people's  bene- 
fit ;  and  so  imparts  the  life  of  that  blood  to  their  souls,  that  it  be- 
comes their  life  ;  and  then  it  is,  that,  because  Christ  liveth-,  they 
live  also.    No  blood  will  serve  for  this  but  the  blood  of  the  God- 
man,  Christ  Jesus.    His  people*s  blood  would  not  answer ;  for 
in  the  attempt  their  life  roust  be  lost,  and  lost  for  ever.     Nor  can 
they  for  themselves,  or  others  for  them,  atone  in  part,  leaving 
Christ  to  do  the  rest ;  for  as,  under  the  law,  the  blood  of  the  sa- 
crifice was  not  to  be  mixed  with  leavened  bread  ;  so,  in  the  law  of 
faith,  no  leaven  of  man,  none  of  his  doings,  can  be  mingled  with 
Christ's  atoning  blood.     Nothing  will  serve  for  this  end,  but  the 
true  and  living  bready  naraely,  his  pure  body  and  divine   right- 
eousness, represented  in  the  law  by  the  unleavened  bread.  Hence, 
his  blood  is  called  the  blood  of  the  JV*cw  Testament,  in  direct  op- 
position to  all  the  works  and  services  of  man  under  that  old  co- 
venant in  which  he  was  born,  and  which  was  declared  from  Mount 
Sinai.     And  it  is  termed  also^Ae  blood  of  the  everlasting  covenant ; 
because  it  was  purposed  to  be  shed  in  the  everlasting  covenant 
of  grace  and  mercy.     The  drinking  of  this  blood  spiritually,  is 
drinking  or  receiving  the  life  of  Christ  in  the  soul :  And  the  vic- 
tories, which  th€  redeemed  gain  by  this  blood,  (Rev.  xii.  1 1.)  arc 
©btained,  under  that  name,  by  the  life  of  Christ  and  his  almighty 
power  within  them.    The  application  of  this  blood,  for  both  these 
ends,  is  the  office  of  the  Spirit.     He  takes  of  the  things  of  Christ, 
and  explains,  and  enforces  them,  in  his  people ;  and,  in  doing 
this,  he  makes  them  partakers  of  the  divine  nature,  partakers  of 
the  life  of  Christ :  so  that  they  no  longer  live  [i.  e.of  themselves, J 
but  Christ  liveth  in  them  ;  and,  through  him,  they  have  commu- 
nion with  the  Father  and  Spirit.    His  humanity  is  their  head,  in 
whom  all  fulness  dwells  ;  and,  by  him,  they  dwell  in  that  fulness, 
or  (as  St.  John  expresses  it)  they  dwell  in  God,  and  God  in  them. 
\  John  iv.  16.    I^et  us  judge,  then,  \i  his  Jiesh  be  not  meat  in- 


lis  COMFORTER. 

dcfd,  and  hia  blood  drink  indeed :  Let  us  consider  too,  if  this 
blood  is  not  also  become  the  ivine  vf  everlasting  co7isolaCion.  It 
is  the^jifw  wine  of  the  kingdom  (Matth.  xxvi.  29.)  of  which  Chri^ 
participates  with  his  people  for  evermore.  And,  when  believers 
approach  his  table  below,  how  ought  they  to  remember,  that  his 
body  was  broken,  that  they  might  become  Q7ie  body  in  him  ;  and 
that  his  blood  was  poured  out,  that  it  might  become  their  life  and. 
he  rich  loine  of  immortal  comfort,  through  the  Spirit,  to  their 
iouls  ?  Without  this  kind  of  remembrance  of  that  dear  Lord,  the 
reception  of  the  outward  elements  would  be  no  sacrament  to  them , 
but  rather  an  iibomination,  and  undoubtedly  might  be  ranked  with 
the  forma!  sacrifices  of  the  formal  Jews,  which  God  hath  severe- 
jv  reprobated.  Is.  i.  1 1,  £cc.  with  Ixvi.  3.  But,  remembering  him 
ari-^ht,  that  is,  in  faith  ;  then  his  redeemed  Snd  him  to  be  tha 
I'ood  aud  compassionate  Samaritan  [a  Samaritan  to  the  v/orld, 
despised  and  rejected  of  mcri,'^  pouring  hito  their  wounded  spirits 
the  oil  of  grace  and  nviJie  of  consolation;  "  then  [as  the  Liturgy 
v.'ell  expresses  it]  we  dwell  in  Clirist,  and  Christ  in  us  ;  we  are 
one  with  Christ,  and  Christ  with  u?,  to  our  great  and  endless 
comfort.'* 

The  Holy  Spirit  becomes  the  great  comforter  of  his  people, 
both  by  explaining  these  things  to  tlieir  souls,  and  by  firejiaring 
Iheir  souls  for  the  explanation.  What  Christ  said  to  his  disci- 
ples, may  be  said  to  all  sinners  in  their  natural  state,  concerning 
these  consolations  ;  Ye  cannot  bear  them  now.  The  heart  must 
hoihfeel  its  voant  &/,  and  be  fitted  for  them.  If  there  bene 
spiritual  sense  of  want  ;  any  earthly  comforts,  however  false  and 
T)ernicious,  will  be  more  welcosnc  than  all  the  joys  of  Heaven  * 
\nd,  if  the  soul  be  not/ird'/;r/nfrf  for  these  divine  realities;  they 
•will  do  the  soul  no  more  good,  than  a  shower  of  rain  could  refresl: 
a  rock.  Now,  Jehovah  only  can  work  these  firejiaradons  of  the 
heart  of  men.  Prov.  xvi.  1.  Heonly  can  yu/c^-^n  the  dead  in  sin 
to  a  life  of  righteousness  in  grace  and  glory.  And  hedoeth  all  this; 
because,  and  only  because, he  is  Jehovah.  But  as  the  Holy  Spir- 
it is  expressly  the  agent  of  all  these  wonderful  works  in  the  spir- 
its of  the  redeemed  ;  it  is,  and  to  them  must  be,  an  undeniable 
argument  of  his  divinity,  and  consequently  of  his  cotissentiality 
•with  the  Father  and  the  Son  in  the  one  Jehovah.  They  perceive, 
by  the  word  and  by  Uieir  own  experience,  that  it  is  He,  who  trans- 
lated them  from  darkness  to  light,'who  changed  them  from  a  state 
of  sin  and  unbelief  to  a  state  of  grace  and  faith,  who  turned  the 
course  of  their  minds  directly  opposite  to  the  course  of  thr 


COMFORTER.  117 

%vorId,  as  well  as  to  their  own  former  course  in  the  world.  They 
see  the  greatness  of  this  operation,  in  reducing  the  contrariety 
of  their  stubborn  nature  and  in  this  Jieiv  creation  to  a  glorious  life, 
£nd  therefore  acknowledge  Him  to  be  Jehovah,  ivho  only  doeth 
wonderful  works.  He  granted  them  this  repentance  to  life  ;  this 
change  of  sentiment  and  will ;  this  desire  for  Christ,  and  holiness, 
and  Heaven  :  And  they  find,  that  this  is  wrought  in  them  by  way 
of  preparation,  both  for  the  present  consolations  of  grace,  and 
for  the  future  and  unutterable  joys  of  glory, — They  see  also  such 
a  union  of  love,  mercy,  truth,  honor,  justice,  and  grandeur,  in 
all  this  dispensation  ;  as  carries  out  their  hearts,  at  times,  inta 
the  profoundest  admiration,  gratitude,  and  praise.  O  did  the 
men  of  the  world  know  some  qf  this  secret  intercourse  with 
Heaven ;  their  rAirprize  would  soon  cease,  that  real  Christians 
can  love  their  frequent  retirements  and  solitude,  and  give  up  the 
silly  shewy  pleasures,  which  others  spend  their  very  souls  for, 
and  with  so  much  ardor  covet  and  pursue.  And  did  professars 
themselves  enjoy  more,  or  seek  to  enjoy  more,  of  this  distin- 
guished blessedness,  this  "  calm  sunshine  of  the  soul,  this  heart 
felt  joy  ;'*  the  world  would  not  have  so  much  reason  to  reproach 
them  for  their  too  great  solicitude  upon  those  things,  which  in> 
vords  at  least  they  affect  to  despise.  If  the  consolations  of  God' 
Tjere  not  small  with  too  many  of  them  ;  so  many  would  not  find 
such  delight  in  hunting  after  JMainmon^  in  pi'ocuring  (what  arc 
impiously  called)  independent  fortunes-y  or  in  laying  cut  for  fine 
houses,  splendid  furniture,  gay  apparel,  and  all  the  wretched 
modishness  of  this  dying  world.  Alas  I  Alas  !  what  can  the  mere 
man  of  the  earth  do  more  ?  And  how  much,  and  how  often,  do 
these  poor  trifles  lead  astray  their  souls  ?  effects,-  like  these,  ren- 
der things  innocent  in  their  nature,  noxious  to  those  who  possess 
them.  If  the  things  were  ever  za  indifferent^  as  indeed  all  such 
matters  certainly  are  in  themselves  j  yet  they  cease  to  be  so,  when 
once  the  mind  and  affections  are  solicitously  employed  about 
them.  How  rarely  is  Christ  the  topic  in  our  elegant  apariment>5 
and  genteel  societies  I  How  rude  and  unseasonable  would  anv 
conversation  there  be  thought,  which  referred  to  the  greatest  in- 
tei'ests  of  the  soul,  or  conveyed  the  solemn  ideas  of  an  approach- 
ing eternity?  Thus  modern  politeness  and  Christian  discourse 
are  held  incompatible.  The  language  of  tiie  times  is  become  sc> 
excessively  refined,  that  the  name  of  Jesus  (except  by  way  of 
blasphemy)  appears  almost  a  mere  barbarism,  fit  only  for  the  use 
qI"  rustier,  or  the  Canaille ^  at  least;  not  to  be  mentioned,  but!" 


118  COMFORTER. 

the  old  forms  of  a  church,  and  there  to  lemaiii,  liil  the  peopic 
resume  their^  seats  and  the  forms  again.  In  some  more  learned 
and  (one  would  expect)  more  solid  assemblies ;  what  a  disgust- 
ing fool  would  a  man  be  now  set  down  for,  who  should  dare  ta 
enter  upon  the  matters  of  salvation  ;  though  they  are  at  once 
undeniably  the  nvisdotn  of  God,  and  God's  great  purpose  in  the 
original  being  of  man  ?  A  discourse  upon  weeds  or  butterflies 
shall  be  reckoned  a  thousand  times  more  intelligent  and  wise. — 
To  /lint  upon  these  things,  is  enough  to  shew  the  bent  and  stream 
of  the  world,  and  the  direct  opposition  it  makes,  not  at  i his  iimc 
or  the  other  time  only,  but  uniformly  and  at  all  times,  to  God  and 
his  Gospel.  To  the  Christian  this  should  be  a  lecture ;  how  light- 
ly all  these  circumstances,  which  last  but  for  a  moment,  ought  to 
sit  upon  his  mind ;  and  with  how  much  mercy  it  is,  that  God,  for 
the  most  part,  keeps  these  lying  vanities  nut  of  his  people's  hands. 
The  society  of  Christ  in  a  cottage  is  infinitely  a  greater  estate, 
than  palaces  and  kingdoms,  without  any  other  heart  to  enjoy  them 
than  the  evil  heart  oj  unbelief*  He,  that  hath  Christ, ''  haih  him, 
who  hath  all  things."  And  when  Christians  can  make  a  true  es- 
timate of  objects,  and  have  learned  to  distinguish  apjfieararicea 
from  truth,  and  gold  from  tinsel,  as  sooner  or  later  they  undoub- 
tedly will ;  they  will  grow  gradually  into  the  Psalmist's  frame^ 
who  accounted,  that  a  little  that  a  righteous  man  hath,  is  better 
than  the  riches  of  many  wicked.  Ps.  xxxvii.  16.  They  will  find^ 
that  these  wicked  seem  to  enjoy,  but  do  not  ;  while  the  believer, 
in  the  sense  of  God's  favor  and  presence,  eTT/'ot/s  nzcfc'crf,  but  with- 
out seemivg.  He  may  make  but  little  or  no  appearance  in  the 
outside  i  yet,  like  the  King's  Daughter,  he  Is  all  glorious  within. 
One  great  office  of  this  holy  Comforter  or  Advocate,  whom 
we  are  treating  of,  should  never  be  from  the  memory  of  his  peo- 
ple. He  doth  not  call  them  to  a  set  of  notions  and  opinions  only  j 
for,  with  respect  to  these  as  mere  subtle  disquisitioris,  perhaps 
the  devil  himself  is  as  orthodox  as  any  one ;  but  he  works  in 
them  a  change  of  heart  and  newness  of  life.     This  is  the  trne 

*  An  Heathen  could  sing  : 
— — ^  me  silva,  cavusqtie 
Ttitui  ab  irisidiis  tenui  sdcbituv  ei'vo. 

Hon.  Sai.  I.  ii.  s.  6 
And  so  a  moral  poet  of  our  own  : 

"  Then,  Pilgrim,  turn,  thy  cu-es  forego  ; 

"  All  e:»it.h-born  cares  are  wrong r 
"  Man  wants  but  little  here  below, 
"  Nor  w.ants  that  littJc  long." 

Gou)SMii?a 


COMFORTER,  119 

purpose  of  all  his  agency,  to  make  and  keep  his  people  in  a  near- 
er and  nearer  likeness  to  their  Redeemer.  Their  tenets,  there- 
fore, or  rather  the  doctrines  of  the  gospel,  known  as  they  ought 
lobe  known,  are  things  rather  than  words,  and  exist  in  fads  more 
than  in  sfieculations.  A  carnal  man  may  know  the  yb?-m  of  the 
gospel ;  but  the  true  believer  only  knows  the  matter  of  it.  To 
the  one,  divine  truth  is  but  a  picture.,  though  possibly  a  very  fine 
one,  curiously  gilt  and  adorned,  perhaps,  by  man's  art  to  be  ga- 
zed at :  but  to  the  other  it  is  substance^  theybocJby  which  he  lives, 
not  lifted  up  for  shew,  but  taken  inwardly  for  the  very  sustenance 
of  his  life,  A  man,  with  a  very  fine  painting  of  a  feast,  may 
■^vant  a  dinner.  And  those  professors,  who  can  speak  or  write 
perhaps  very  elegantly  upon  the  gospel,  and  paint  its  glorious 
beauties  in  splendid  colours,  while  they  have  never  tasted  and 
enjoyed  its  mercies,  will,  in  the  hour  of  trial,  discover  their  own 
leanness ;  and  the  hour  of  trial  may  be  possibly  sent  for  that  very 
purpose.  But  he,  who  has  true  and  solid  provision  in  the  house, 
doth  not  show  it  about  the  apartments  for  ornament,  but  brings  it 
forth  for  use  in  due  season.  In  like  manner,  the  real  Christian 
aims  not  to  make  a  parade  of  his  profession,  but  lives  within 
himself  upon  that  bounty,  which  his  gracious  Lord  constantly 
supplies  to  him.  He  is  renewed  in  the  spirit  of  his  ?nind,  and  is 
become,  in  a  measure,  of  the  same  mind  with  his  divine  renewer- 
They  walk  together,  because  they  are  agreed  :  And  ail  the  felicity 
of  God's  people,  like  Enoch's,  consists  in  walking  thus  to  the 
end 

To  the  end  they  do  walk  in  safety ;  and  all  the  war/  thither  is 
truly  the  way  of  peace — not  perhaps  the  peace  of  this  world,  but 
that  superior  peace,  which  the  world  can  neither  give  nor  take 
from  them.  This  blessed  Comforter  is  \.he  immediate  cause  and 
fireserver  of  it  all  through  Christ  Jesus. 

In  the  day  of  affliction,  this  ever-firesent  help  stands  by  with 
his  necessary  consolations,  and  so  tempers  every  affliction  with 
them,  as  to  produce,  out  of  all,  the  most  blessed  and  perpetual 
good.  Where  Christ  and  his  Spirit  are,  sorrow  can  do  no  harm, 
nay,  cannot  even  subsist  long  as  sorrow,  but  is  turned  into  joy. 
2«Ior  is  the  occasion,  which  works  the  sorrow  permitted  to  come 
at  all,  but  for  some  purgation  of  evil,  or  some  preparation  to 
good.  Flesh  and  blood  I'evolt ;  and,  therefore,  it  is  commonly 
sent  to  subdue  flesh  and  blood,  which,  in  believers,  as  well  as  in 
<ithers,  are  too  apt  to  entertain  confidence  and  consequence,  and 
Biust  for  their  real  welfare  be  brought  down  and  kept  down. 


120  COxMFORTER 

Flesh  and  blood  nee  not  the  reason,  but  feel  the  pang  .  And  tiitj 
pang  they  should  feel  •  or  the  crucifixion,  wliich  the  Apostle 
speaks  of  (Gal.  v.  24.)  as  the  necessary  consequence  of  their 
union  -with  Christ,  would  never  appear,  would  nerer  he  known. 
This  holy  Comforter  bestows  and  increases,  for  a  clear  view  of 
this  case,  his  grace  o? faith ;  and  faith,  enlightened  by  his  tuition, 
reads  his  -ujord,  and  there  finds  the  secret  of  the  whole.  "  He 
first  enables  his  afPactcd  children  to  believe  what  he  had  said  of 
his  love  in  affiicting  them,  and  then  to  wait  for  the  experience  of 
iiis  love  under  (heir  afflictions.  This  waiting  quietly,  without 
giving  way  to  sense,  or  unbelief,  is  patience.  Faith  is  tried,  and 
stands  the  trial.  Tribulation  comes ;  faith  is  exercised  with  it, 
but  holds  fast  its  confidence  in  the  word  of  God,  and  thereby  has 
full  proof  of  the  faithfulness  of  God.  This  worketh  patience— 
a  quiet  submission  to  the  divine  will — and  an  holy  subjection  to 
the  divine  rod.  The  flesh  murmurs;  self-will  repines;  self-in- 
dulgence rebels  :  Ijut  faith  looks  up  for  the  present  strength,  and 
by  it  conquers  them.  It  stops  their  mouths  with  a  hush — Be 
atill,  and  know  that  he  is  God — He  is  my  sovereign  and  my  fa- 
ther. This  affliction  indeed  is  not  for  the  present  joyous,  but  ra- 
ther grievous  ;  nevertheless  it  comes  from  his  love — love  guides 
l^is  hand— lovo  will  bring  good  out  of  it.  O  that  all  within  me 
may  submit  to  his  will,  and  bless  his  holy  name  !"* 

In  the  day  of  uproar  and  confusion^  v/hen  the  earth  seems  un- 
<ler  the  immediate  agitation  of  Hell,  this  gracious  Comforter 
keeps  those  in  perfect  peacc^  ivhose  minds  are  stayed  upon  him* 
Come  what  may^  they  are  upon  \\\^  mountain  of  the  Lord'' s  house  ; 
where  they  see  his  presence,  learn  submission  to  his  will,  and 
look  down  with  calmness  upon  the  tumults  beneath  ;  which,  how- 
ever they  may  shipwreck  those  who  mix  in  them,  cannot  reach 
up  to  their  souls.  Tiie  Christian  can  pity  the  misery  of  such 
persons,  as  conflict  with  raging;  passions  only  by  passions  equally 
raging ;  and.  if  the  storm  threaten  himself^  he  commits  all  to 
Him,  who  in  one  moment  can  say,  Peace^  be  still  I  and  at  whose 
command,  in  the  next  moment,  there  shall  be  a  great  calm.  The 
winds  and  the  waves  cannot  but  obey  him,  who  made  them ;  and 
so  also  the  restrained  fierceness  of  man,  aiming  however  at  no 
such  event,  sooner  or  later  shall  turn  to  his  praise. 

In  the  day  of  persecution,  God  ever  did,  and  ever  will,  sup- 
port his  people  with  his  comfortin^i  or  rather  with  his  triufnphant 

*  See  that  very  excellent  and  experimental  Treatice  of  the  Walk  of  Fai'fi. 
by  the  Rev.  Mr.  Romawe-  \o\.  ii.  p.  9?. 


COMFORTER.  121 

grace.  This  Comforter  has  shcAvn  to  the  strong  of  the  •vvorld> 
that  they  are  but  as  tovj  with  him,  and  that  he  can  make  the 
weakest  of  the  weak  more  than  a  match  for  all  their  strength. 
These  last  have  often  smiled  at  the  persecutor's  rage  ;  and  dared 
the  coarsest  eiffbrts  of  his  power.  They  have  discovered  their 
victorious  superiority,  by  pitying  and  praying  for  the  poor  worms, 
to  whose  folly  and  madness  for  a  while  they  have  been  exposed^ 
They  knew  them  to  be  but  the  slaves  and  tools  of  that  infernal 
tyrant,  who  would  wreak  upon  them,  for  this  very  thing,  the  per- 
mitted wrath  of  the  Almighty.  Acts  vii.  60.  Let  any  man  read. 
Lactantius's  account  of  the  deaths  of  the  ancient  fieraecutors  ^ 
and  then  let  him  consider,  whether  they  are  not  equally  the  ob- 
jects of  pity  and  contempt.  Though,  through  the  divine  pr6vi= 
dence,  the  most  bitter  adversaries  to  the  truth  of  God  cannot  at 
this  time,  proceed  to  those  enormities  ;  yet  it  is  worth  remem- 
bering, however,  that,  in  the  fiurest  ages  of  the  church,  these 
furies  were  permitted  to  range  upon  the  earth,  and  to  carry  their 
i'age  to  lengths,  which  even  common  humanity  must  shudder  to 
write.  All  humanity  was  then  overborne,  or  turned  into  diabolic 
barbarity,  whenever  the  religion  of  Jesus  was  concerned  :  And  it 
■was  often  observed,  that  persons,  who  were  the  most  humane, 
civil,  and  polite  upon  all  other  occasions,  laid  aside  their  usual 
character  and  put  off  that  agreeable  varnish,  when  the  truths  or 
cause  of  God  became  the  subject  of  consideranon.  An  instant 
proof  hath  then  been  given,  that  however  education  may  induce 
habits,  which  shall  make  men  eJCceedingly  accomplished  in  the 
eyes  of  the  world  and  for  worldly  purposes  ;  no  education  andno 
habit  can  root  out  the  enmity  of  the  carnal  7nind  against  God.  It 
will  discover  itself,  by  some  means  or  other,  to  be  perfectly  the 
same,  whether  it  exist  in  a  Roman  emperor  or  the  reviling  thief 
upon  the  cross,  in  the  highesi  or  the  lowest,  in  the  proudest  or 
the  meanest,  of  mankind.  According  to  their  capacity  or  oppor- 
tunity, they  will  always  find  pleas  to  exercise  this  dislike.  The 
politician  brings  his  reasons  of  state ;  the  religionist,  his  reasons 
of  superstition  ;  and  the  tyrant,  his  strong  reasons  of  power.  It 
was  the  same  of  old.  Si  Tiberis  (said  Tertullian)  ascendit  in. 
mcsnia,  si  JVilus  non  ascendit  in  arva^  si  cesium  stetit,  si  terra 
viovitf  sifames^  si  lues,  statim — Chuistianos  ad  leones*  If 
the  Tiber  overflow,  if  the  Nile  do  not  How  enough,  if  the  skies 
are  bound  from  rain,  if  the  earth  be  loosed  and  c^uake,  if  famine,. 

'  Adv.  Geiites, 

VOL.  II.  Q 


122  COIMFORTEK. 

or  pestilence,  arise  ;  the  cry  immediately  is "  Aivaij  -with  thf' 

Christians  to  the  lions." 

In  the  day  oi  fioverty  and  keen  distress,  this  ComforterhccoTCXG'i 
the  nearest  and  the  dearest  friend.  He  snroothes  the  brow  of 
care,  and  soothes  the  heart  of  sorrow.  He  teaches  the  soul  of 
the  Christian,  that  fioi'erty  is  but  a  relative  term,  and  that,  out  of 
God,  or  without  him,  there  is  nobody  rich.  All  men  live  by  di- 
vine bounty,  and  therefore  have  nothing-  properly  the^r  own. 
"Whatever  God  has  lent  them,  arose  from  his  own  will  :  And  if 
he  set  the  rich  man  in  a  palace,  and  Lazarus  among  the  dogs 
upon  a  dunghill ;  it  only  proves,  that  the  Lord  saw  a  reason  for 
it,  which  men  perhaps  do  not  see.  The  great  things  (as  they  are 
called)  of  this  world,  are  so  lightly  esteenied  by  God,  that  he  often 
throws  them  away  upon  the  vilest  of  mankind,  as  people  throw 
trash  upon  a  dunghili.  If  Chriblians  are  too  fond  of  this  trash  ; 
jt  may  be  needful  for  their  souls,  that  they  should  be  kept  from 
■wallowing  among  the  dung,  and  that  their  way  be  hedged  up  wit'i 
thorns.  The  riches  of  this  world  are  not  riches  in  God's  sight  j 
nor  even  in  the  sight  of  mere  reason,  as  it  may  be  proved  in  the 
examples  of  Heathen  philosophers  who  despised  them  ;  and  cer- 
tainly they  ought  not  to  be  so  in  the  eyes  of  God's  children.  V/hat 
a  poor  creature,  at  the  best,  is  a  rich  man  without  grace  ?  Nay, 
how  poor  have  people  of  that  stamp  thought  themselves  ?  Ws 
may  take  their  own  evidence  and  confession  in  this  matter :  "vV'J! 
may  learn  this  truth  by  their  own  example.  Have  we  never  heard 
of  some  very  opulent  persons,  so  loaded  with  misery  as  well  as 
with  wealth,  that  they  could  not  support  the  torment  of  their  owa 
minds,  and  therefore,  in  the  anguish  of  despair,  have  attempted 
to  get  rid  at  once  of  their  wretchedness  and  being  ?  Instances  of 
this  kind  have  occurred  in  the  history  of  mankind,  and  are  so  ma- 
ny blazing  beacons  to  the  Christian,  warning  him  against  the  le- 
gions of  devouring  caresy which  in  a  manner  swallow  up  the  world 
about  him.  On  the  other  hand,  let  a  man  look  to  God's  rich  pro- 
mises ;  and  there  he  will  find  both  support  and  supply. — "  What  I 
to  naked  promises  !"  may  one  ask. — Yes,  friend,  for  the  trial  of 
X\\j  faith:  And  if  thou  hast  not  faith  to  rely  on  these  naked  pro- 
mises, then  (whatever  thou  hast  beside)  thou  art  poor  indeed. 
Thou  wouidbt  not  call  thcra  riaked,  however  ;  if  thou  didst  but 
see,  that  they  are  richly  clothed  with  all  tlic  power,  faithfulness, 
love,  and  infinitude  of  God. 

In  the  day  of  sickness,  this  "Comforter  is  at  hand  to  administer 
his  medicines  to  the  souL    lie  compounds  ihem  according  to  the 


COMFORTER.  12  S 

word,  which  is  the  publication  of  his  skill,  and  applies  them  wisely 
to  the  case  and  condition  of  his  people.  He  is  almighty  to  com- 
mand, to  carry  on,  and  to  ensure  the  effect.  His  people  at  such 
seasons  more  sensibly  feel  their  need  of  his  aid,  and  look  more  ea- 
gerly after  his  power :  And  he  stands  by  them  when  they  do 
not  see,  and  comes  into  them  when  it  is  right  they  should  feel  the 
force  of  his  supporting  love.  He  makes  all  their  bed  in  their 
sickness,  and  never  leaves  their  bed  nor  them,  however  it  may 
seem,  so  much  as  for  a  moment. 

In  the  day  and  honr  of  death,  this  God  is  the  believer's  God, 
his  friend,  and  infallible  guide, — Having  conducted  him  to  the  last 
moment  by  his  grace,  it  would  not  be  for  his  glory  to  leave  him 
then.  And  he  doth  not.  He  hath  made  many  a  once  feeble  heart* 
to  triumph — O  death,  where  is  thy  sting  !  O  grave,  where  is  thy 
■victory  !  But,  whether  the  nature  of  their  disease  allow  this  noble 
exclamation  or  not,  all  the  people  of  God  are  conquerors,  over 
death,  and  more  than  conquerors,  through  Him.  that  loved  them. 
They  are  enabled  to  conquer  death  ;  and  then  death  himself  per- 
forms the  office  of  a  friend. — If  the  vain  and  ungodly  knew  this  life 
in  death,  or  could  see  it ;  instead  of  a  foolish  laugh  or  senseless 
jeer,  they  would  cry  out  as  one  of  themselves  did  of  old.  Let  me 
die  the  death  of  the  righteoiis,  and  let  iny  latfer  end  be  like  his  ' 
Numb,  xxiii.  10. 

In  the  everlasting  day  of  Heaven,  this  gloi'ious  Comforter  will 
comfort  his  people  with  joys  beyond  measure  or  end.  All  his 
consolations  below  are  but  as  a  spark  to  that  eternal  blaze  of  rap- 
ture, which  shall  glow  through  their  spirits  above. — But  hereivasL" 
gination  will  fail,  and  we  must  be  content  with  that  summary  de- 
scription wViich  the  scriptures  afford  us,  That  this  everlasting 
state  is  an  exceedingly  exceeding  and  eternal  weight  of  glory  ; 
and  that  eye  hath  not  seen,  ear  heard,  nor  hath  it  entered  into  the 

*  If  Lucretius  had  seen  a  Christian,  in  dying  triumphant  over  death,  he 
would  have  omitted,  if  not  some  other  arguments  he  uses  against  the  im- 
mortality of  the  soul,  certainly  this  : 

Quod  si  immortalis  nostra  foret  mens  : 

JVonjam  se  moriens  dissolvi  coiiqiiereretur  : 

Sed  magis  irejoras,  vestemque  relinqitere,  ut  unguis, 

Gauderet,  prcelonga  scnex  ant  cormta  cervus.  . 

Lib.  ili.  I.  611. 
4.  e.  "  If  our  mind  were  immortal ;  in  the  article  of  death,  it  would  not 
mui'mur  to  be  dissolved,  but  rejoice  rather  to  go  forth  from  the  body,  and 
leave  it,  as  a  snake  doth  its  skin,  or  an  aged  stag  doth  his  weighty  horns." 
— Blessed  be  God,  many  of  his  redeemed  have  rejoiced  to  quit  their  bodie?j 
and  have  left  them  with  a  hop©  full  of  glory  and  immortality. 


124  COMFORTER. 

heart  of  man  to  co7iceive,  what  God  hath  firefiared  for  them  that 
lave  him. 

And  now,  dear  Christian,  what  are  thy  thoughts  concerning 
such  a  Comforter  as  this  ? — concerning  one,  who  hath  done  so 
much  for  thee,  is  doing  so  much  in  thee,  and  will  continue  to  do 
so  much  both  for  thee  and  in  thee  to  all  eternity  ?  Is  he  not  in- 
deed God  the  Comforter^  full  of  royalty  to  command  comfort,  full 
of  deity  to  ensure  it  ?  Canst  thou  tliink  that  an  Angel,  or  ten  thou- 
sand Angels,  or  all  the  Angels  and  all  the  creatures,  Avhich  ever 
knew  existence,  are  or  can  be  equal  to  bestow  such  floods  of 
comfort,  such  an  infinite  ocean  of  everlasting  joy,  which  will  re- 
plenish thy  soul,  and  the  souls  of  all  the  blest,  in  glory  ? — Thou 
dost  not,  canst  not,  think  so.  They  only,  who  never  tasted  his  ho- 
ly comfort  and  are  strangers  to  its  nature,  can  think  thus  madly 
and  blasphemously  of  this  blessing  and  its  author.  But  thou  hast 
felt  its  divine  force  in  thy  soul ;  and,  when  thy  faith  is  lively,  thou 
continuest  to  feel  it.  O  look  to  this  God,  of  all  Comfort  to  in» 
crease  it  within  thee,  in  such  manner  and  degree,  as  may  be  expe= 
dient  for  thy  good  and  his  own  glory  I  If  there  were  no  sin  or 
corruption  within  thee  to  be  mortified  and  subdued,  thy  heart 
•would  be  a  little  Heaven.  If  thy  faith  ivere  but  as  fixed,  as  thy 
condition  is  secure  ;  thou  wouldest  be  but  little  short  in  joy  of  a 
Saint  in  light.  Thou  art  not  straitened  in  Christ,  nor  in  this  Com- 
forter from  Christ :  All  the  confinement  is  from  thyself  Thy 
own  tempers  and  unbeiief  are  the  only  bars  to  the  richest  conso- 
lation ot  grace  on  this  side  of  eternity.  When,  therefore,  thou 
com  plainest  of  darkness,  dulness,  and  despair  ;  search,  (and  pray 
to  the  great  searcher  of  hearts  that  thou  mayest  search  duly)  if 
thou  be  not  in  some  dark  path,  out  of  the  narrow  v/ay  which  lead- 
cth  to  life,  and  if  some  sinful  practice  or  some  sinful  opinion  be 
not  indulged  in  thy  soul.  Christ  will  not  dwell  in  his  temple,  as 
In  a  den  of  thieves  s  but  will  either  scourge  them  out  by  some 
sharp  trials,  or  leave  thee  for  awhile  to  the  natural  deadness  of  thy 
heart,  without  one  ray  of  his  presence.  Bad  practices  and  evil 
doctrines  are  an  abomination  to  the  Lord.  On  the  other  hand,  if  this 
Comforter  fill  thy  Spirit  with  his  pure  consolations  ;  pray  to  him 
earnestly,  that  pride  may  be  hidden  from  thee,  and  that  careless^ 
nessor  drowsiness  do  not  overtake  thee  in  the  gracious  sunshine, 
nor  entice  thee  to  lie  down  and  sleep.  But  •watch  and  be  sober^ 
be  circumspect  and  serious  ;  for  thou  art  here  in  the  enemy's 
country,  and  always  upon  polluted  ground.  Pray,  that  the  mani- 
festations of  Almighty  love  may  be  so  many  attractions  to  thy  soul, 


SPIRIT  OF  LIFE.  123 

and  the  means  of  putting  spirit  and  life  into  thy  affections  and  du« 
ties.  Remember,  that  the  most,  thou  canst  enjoy  here,  is  but  a 
slight  foretaste,  a  little  drop  of  that  infinite  ocean  of  pure  joy, 
which  thou  art  to  inherit  in  Christ.  This  should  cause  thee  to 
thirst  for  more,  and  to  aspire  after  greater  attainments-  Finally, 
what  a  weight,  what  an  eternal  weight  of  transporting  bliss  is  be- 
fore thee,  prepared  for  thee,  secured  to  thee,  by  omnipotent  pow- 
er and  endless  grace  ! — Reader,  hast  thou  no  longing  for  this  ?  Is 
thy  heart,  can  thy  heart,  be  all  dead,  and  dull,  and  damp,  to  such 
immeasurable  glories  !  What  !  not  a  ray  of  hope,  not  a  thrill  of 
joy,  at  al!  this  unmerited  mercy  !  At  all  this  mercy  merited /u/- 
ly  and  only  by  Jesus,  for  thee  ! — It  is  enough  to  make  the  stone  in 
thy  heart  to  cry  out.  The  heart  must  indeed  be  the  heart  of 
stone.,  if  it  feel  no  emotion  here  .'  The  heart  ofjlesh,  renewed  by 
the  Holy  Sfiirit,  will  triumph  in  the  glorious  expectation,  and  be 
looking  out,  beyond  all  perishing  shadows,  for  the  blessed  hope, 
and  the  glorious  afipearing  of  the  great  God  and  our  Saviour  Je^ 
BUS  Christ  :  And,  blessed  be  this  great  God  and  our  Saviour,  it 
shall  not  look  in  vain. 

My  soul  in  fervent  long-ing  waits 

(Each  true  believer  cries) 
For  God  to  end  my  earthly  straits, 

And  bear  me  to  the  skies. 

O  when  shall  this  poor  scene  depart, 

And  Heav'n  itself  appear  ! 
God  hath  so  wlden'd  all  ray  heart, 

Jt  can't  be  filled  here. 


SPIRIT  OF  LIFE, 

ALL  life  is  motion,  though  all  motion  be  not  life.  What- 
ever lives,  acts  ;  but  what  is  acted,  on,  being  only  passive  power 
at  the  utmost,  and  moving  because  it  is  moved,  cannot  be  said  to 
live.  The  true  definition  of  life.,  therefore,  is — a  principle  of 
power  to  act  or  move,  inherent  or  planted  in  a  distinct  substance 
or  being.  A  being,  thus  possessed,  is  said  to  live^  because  it  can 
act  from  within  itself.  If  we  speak  of  a  being,  who  lives  inherent- 
ly or  of  himself  i  we  must  say,  that  He  is  God,  and  that  there  is 
no  other,  who  can  live  in  this  self-existent  mode,  and  perform 
motions  without  the  assistance  of  another.    If  we  speak  of  a  be- 


126  SPIRIT  OF  LIFE. 

ing,  who  lives  derivatively  or  by  another  ;  we  may  affirm,  that  he 
is  a  creature.,  and  that  the  life  in  him,  though  distinct  from  and  per- 
liaps  independent  of  all  other  beings  who  live  derivatively  like 
himself,  is  not  williout  God,  though  its  motion  be  contrary  to  him. 
Evil  spirits  subsist  by  the  first  life,  which  is  God,  though  they  act 
in  opposition  to  his  holiness.  When,  therefore,  we  define  life  in 
a  creature,  we  mean,  that  this  life  exists  independently  only  of  all 
other  creatures,  but  not  of  God  its  Creator,  by  ivhom  those  crea- 
tures //f  e,  even  when  they  sin  or  act  against  him.  If,  for  instance, 
a  creature  breathe  ;  its  power  to  perform  that  action  is  beyond 
the  aid  of  all  other  creatures,  and  arises  independently  of  them. 
And  so  it  may  be  said  concerning  the  rest  of  its  functions,  which 
discover  or  exercise  the  principal  of  animal  life. 

There  is  also  a  life,  which  consists  in  motion,  but  which  is  not 
obvious  to  the  animal  sense.  The  life  of  man's  immortal  and  im- 
material  part  acts  and  moves,  not  from  the  vibratory  motions  of 
matter,  but  by  a  principle  to  which  matter  has  no  relation,  and 
to  which  matter  itself,  being  passive  and  inert,  is  and  must  be 
subservient.  The  coilisi<;n  of  two  stones  might  as  soon  inspire 
them  with  thought,  as  the  vibration  of  the  nerves,  being  mere 
material  motion,  could  constitute  the  intellect  of  man,  which,  in  a 
thousand  cases,  has  and  can  have  no  sort  of  relation  to  the  motion 
of  matter.  Those,  who  propagate  this  notion,  are  only  support- 
ing the  cause  oi materialism  ov  pantheism  ;  for,  when  once  a  rule 
is  established,  that  matter  produces  thought ;  it  is  no  very  dis- 
tant nor  difficult  transition  to  urge,  that  matter  itself,  as  the  au- 
thor of  thought,  must  therefore  be  God,  and  consequently  so 
much  the  source  of  all  intellection,  that  there  can  be  no  ideas 
without  it.  Hence  thought  is  nothing  but  matter  acting  upon  it- 
self, and  of  consequence  the  universal  harmony  and  arrangement 
of  things  appears  a  -nost  lucky  and  fortuitous  jumble  of  matter  in 
atoms.  Here  atheism  comes  in  with  a  full  tide,  and  offers  to 
sweep  away  religion,  revelation,  and  even  morality  itself,  into  the 
ocean  of  anarchy  and  universal  infidelity.  Those  pretended  rea- 
soners,  therefore,  who  promote  such  principles,  cither  see  not 
the  mischievous  and  preposterous  result  of  them  ;  or,  if  they  do 
see  them,  are  very  little  entitled,  either  by  their  heads  or  their 
hearts,  to  the  respect  and  attention  of  mankhid.* 

•  We  have  had  scvcr:il  attempts  of  late  to  introduce  tlie  falaliJyof  the  Sto- 
ics, andllie  absolute  neeessuy  ot  all  thing's,  ^v.tliout  relercnce  to  the  will  or 
providence  ot  God,  which  itbtlf,  accorumg'  to  some,  seems  tied  down  to  this 
sll-ruhng  late,  after  the  representation  ol  the  ar.cient  iieathens. 

'I'liis  IS,  to  all  intents  aiid  purposes,  mere  materialism:  And  tlie  arguments. 


SPIRIT  OF  LIFE.  127 

The  life  of  Sfiirits,  not  only  distinct  from  but  heterogeneous  to 
matter,  is  exercised  in  memory,  will,  understanding,  reasoning, 
&c,  and  moves  by  these  faculties,  as  the  body  obtains  sensible 
motion  by  its  members.     When  this  spiritual  principle  is  remo- 

wlilch  are  brought  to  prove  that  sort  of  natural  necessity,  do  conclude  in  ma- 
terialism. 

If  matter  existed  before  mind,  those  philosophers  are  undoubtedly  rijjht, 
who  raise  all  tlie  actions  of  mind  out  of  matter,  in  which  case  there  is  no 
supreme  intellectual  Being  ;  and  then  the  creed  of  Spinoza  (following  some 
ancient  heathens)  that  "  God  is  all  things,"  must  in  consequence  be  receiv- 
ed. Upon  this  plan,  it  will  be  right  to  allow,  that,  in  all  respects,  the  prin- 
ciple called  the  soul  is  wholly  modified  and  governed,  entirely  acts  and 
thinks,  according  to  the  disposal  or  organization  of  the  bodi/.  The  next 
step  after  this  is,  when  the  body  perishes,  the  soul  ceases  to  be.  And  here 
we  may  look  round  us,  and  see  religion  and  revelation  swallowed  up  in  the 
vortex  of  infidelity  and  atheism. 

But  if  mind  existed  before  matter,  or,  in  other  words,  if  God  existed  be- 
fore gross  substance,  and  is  in  his  own  nature  different  from  it;  then,  all 
forms  of  being,  whether  sensible  or  intelligible,  are  copies  of  those  ideas 
which  pre-existed  in  his  mind  ;  or,  they  \\'ere  created  without  design.  Those 
ideas  also  must  have  been  essentially  mental,  because  they  existed  before  the 
sensible  forms,  and  are  not  the  objects  of  sense  in  any  respect.  It  follows, 
then,  that  his  ideas  (speaking  with  humble  reverence)  were  prior  to  the  mo- 
difications of  matter,  and  that  those  modifications  exist  agieeably  to  the 
ideas  ;  otherwise,  tliere  is  no  such  being  as  God,  considering  him  as  pure  spi- 
rit, nor  any  such  arrangement,  as  we  understand  by  his  proxidence. 

If  this  last  conclusion  be  impossible  and  tibsurd  (as  may  well  be  believed) 
God,  as  an  infinite  and  eternal  Spirit,  is  the  mental  cause  of  all  material  exis- 
tence, and  the  source  of  intellection  in  all  spiritual  being.  Whatever  exists, 
or  acts  in  its  existence,  received  its  substance  and  all  its  powers  entirely  from 
him. 

That  organization  of  body  is  not  necessary  to  the  acts  of  the  mind,  is  ev)= 
dent  from  the  Angels  and  spirits  of  just  men  made  perfect,  who  see  and 
enjoy  felicity  and  knowledge  more  purely  and  ireely  without  body,  than  we 
can,  who  remain  in  the  flesh.  This  we  must  believe,  indeed,  upon  the  author- 
ity of  the  Scriptures  ;  or,  if  we  will  not  believe  them,  we  may  commence 
Saddacees,  and  say,  there  is  neither  Angel  nor  Spirit,  who,  if  they  exist  at  all, 
must  necessarily  exist  more  perfectly  and  sublimely  in  thought  and  power,, 
than  creatures  stirrounded  with  clay. 

If  mere  organization  of  body  was  sufficient  to  work  up  thought,  or  to 
modify  it  into  reason  and  wisdom  ;  the  Onran-Outang  would  have  as  good 
a  chance  to  comprehend  or  cogitate,  as  the  being  called  human.  M.  Buftbn 
says,  that  "  all  the  parts  of  the  Ouran-Outang' s  head,  lunbs,  and  body,  ex- 
ternal and  internal^  are  so  perfectly  similai*  to  the  human,  that  we  cannot 
collate  them  together,  without  being  amazed  at  a  conformation  so  parallel, 
and  at  an  organization  so  exactly  the  same,  though  not  vesultlng  to  the  same 
effects.  Tlie  tongue,  for  example,  and  all  the  organs  of  speech,  are  the 
same  in  both  ;  and  yet  the  Ouran-Outang  docs  not  speak  :  I'he  brain  is  ab- 
solutely the  same  in  texture,  disposition,  and  proportion  ;  and  }  et  he  does  not 
think:  An  evident  proof  this  (continues  he)  that  mere  matter  alone,  though 
perfectly  organized  cannot  produce  tliought,  nor  speech  the  index  of  thought, 

unless  it  be  animated  with  a  superior  principle." One  is  almost  tempted 

to  think,  that  the  similarity  between  this  brute  and  human  nature  was  created 
on  purpose  to  shew  us,  that  the  soul  is  a  principle  independent  of  matter,  and 
that  we  do  not  think  and  reason  because  we  have  bodies,  but  because  (in  that 
neai-er  approach  to  the  image  of  God)  M-e  have  immortal  and  immaterial  so«/5. 

If  the  excellency  of  the  mental  faculty  depended  on  corporeal  organizaion  ; 
then  the  mo5t  beautiful,  strong',  and  well -proportioned  bgdies  must  thinkj, 


12S  SPIRIT  OF  LIFE. 

ved,  the  body  becomes  torpid  and  inactive  :  Wiicn  this  principle  ' 
IS  only  suspended,  as  in  trances,  or  in  bodies  half-drowned,  there 
is  no  action  in  the  outward  machine,  though  all  the  nerves  re- 
main, and  no  alterations  appear  in  the  material  frame.     But,  let 

and  reason,  and  understand,  with  the  gi-ea.test  force,  perspicuity  and  wisdom^ 
But  nothing  needs  to  he  added  to  refute  tins  proposition. 

It  is  one  thing  to  say,  tliat  the  soul  receives  many  of  its  ideas  through  the 
medium  of  the  senses  ;  and  quite  another  to  affirm,  that  the  senses  generate, 
those  ideas.  &«se  and  sensible  objects  may  (as  it  has  been  well  expressed) 
be  "  a  medium  to  awaken  the  dormant  energies  of  man's  understanding  ;  yet 
those  energies  themselves  are  no  more  contained  in  sense,  than  the  explosion 
of  a  cannon  in  the  spark  which  gave  it  fire."*  Tfie  nnnd  of  man,  simply  con- 
sidered as  mind,  mvist  be  uimilar  to  that  of  Angels  or  disembodied  spirits  ;  as 
their  mind  is  (so  far  as  finite  can  respect  infinite)  to  the  mind  of  God.  There 
must  exist  something  of  congeniality  in  tne  whole  spiritual  world;  or  there 
cotild  be  no  communication  between  human  and  angelic  spirits,  or  between 
those  and  God. 

Thio  congeniaiitu  or  identity  of  ideas,  between  Imman  and  svperior  spa-its, 
seems  to  demoitstrate  of  itself,  that  ideas  are  not  dependent  upon  or  formed  by 
matter;  because,  if  they  were,  pure  spirits  could  not  think  at  all.  Nor  could 
the  identify  of  ideas  subsist  between  men,  and  angels,  and  God ;  if  the  ori- 
gin of  the  human  idea  was  placed  in  seiisaiion,  and  the  origin  of  pure  spirits 
in  absolute  intellection,  which  are  properties  entirely  discrepant  and  hetero- 
genous. And  if  heterogenous,  how  can»/lo«e."  produce  what  is  so  imlLke  it- 
seli^  as  mind  is  .' 

Carrying  our  ideas  still  higher,  we  may  make  this  principlte  confute  itself. 
For,  if  matter  generate  idea  ;  it  will  follow,  that  there  is  no  idea  without 
matter  :  And,  if  there  be  no  idea  without  matter,  then,  either  God  is  matter, 
or  depends  upon  matter  for  his  ideas,  which  will  amotmt  to  nearly  the  same 
thing,  and  is  down -right  Pantheism. 

Further  ;  it  seems  unavoidable,  that  all,  which  ie^/?;s  witli  matter,  must 
knd  with  matter  ;  because  no  effect  can  rise  above  its  cause  :  And  from  hence 
likewise  it  will  follow,  that  all  that  philosophy  (as  'tis  called)  which  makes 
gross  substance  the  primum  mobile  and  the  principle  oi  thought,  tends  only 
to  establish  the  blind  fate  of  the  heathens,  or  direct  materialism. 

But,  among  other  proofs,  that  the  mind  of  man  did  not  originate  from 
matter,  it  dotli  not  end  there,  but  seeks  for  Itself  a  more  perfect  and  exalted 
good.  The  whole  world  cannot  fill  the  soul,  nor  satisfy  it ;  and  the  spirit  of  a, 
man  can  find  no  true  rest  or  complacency  but  m  an  intellectual  good.  The 
good,  which  is  goouxess  itself,  and  fills  all  things,  can  only  fill  that "  ach- 
ing, void,"  which  every  man,  by  the  corruption  of  his  nature,  feels  withhx 
him. 

Undoubtedly  respecting  the  material  substances  about  us,  \v&  form  oiu- 
ideas  of  litem  through  the  medium  of  matter.  But  matter  doth  not/f^'m.  those 
ideas  ;  for,  if  it  could,  the  eye  would  see,  and  tlie  organs  of  sense  woukl  contin- 
ue to  perceive,  when  the  spirit  is  departed.  It  is  the  .spirit,  which  employs  those 
organs,  as  instruments,  to  range  in  the  world  of  matter,  and  by  the  ;.j)plica- 
tion  of  them  determines  upon  tlie  quality  or  quantity  of  substances,  veiy  dif- 
ferent from  itself.  God  hath  given  us  tiiis  constitution,  and  wonderfully  ena- 
bles us  to  perceive  by  it.  Indeed,  it  seems  a  greater  wonder,  that  maitcr  ac- 
tuated by  mind  should  seem  ahnf)st  to  investigate  matter,  and  so  rise  above  it, 
than  that  mere  mind  should  comprehend  matter,  as  it  undoubtedly  must,  if 
there  are  such  beings  as  Angelsj  and  the  spirits  of  just  men  made  perfect. 
Our  spirits  can  work  upon  matter,  can  frame  ideas  of  it  or  according  to  it, 
and  tlirough  the  intervention  of  matter  .can  receive  ideas.    But  matter  is  on- 

*  See  a  learned  and  elegant  discussion  of  thi^  Subject  in  Harris's  Hermes, 
Book  iii-  chap.  4. 


SPIRIT  OF  LIFE.  12,9 

the  sfiirie  be  restored,  the  body  revives,  and  proves  itself  amnm/frf, 
or  endued  with  something  far  above  itself  by  those  actions  which 
correspond  with  its  frame.  Shall  we  say  then,  that  this  mass, 
which  presently  corrupts  without  that  other  principle,  is  the  life 

\y  the  medittm  (as  we  said  before)  not  the  cause.  If  a  man  invent  a  science, 
the  origin  of  the  idea  was  intrinsically  intellectual.  The  spirit  combines  the  ma- 
terial forms,  and  discovers  conclusions,  whicli,  iiowevcr  they  may  exist  in  the 
matter,  matter  itself  could  not  have  discovei'ed.  Geometry,  for  instance, 
respects  material  proportions  ;  and  these  proportions  exist  m  the  substiuice  of 
matter:  But  was  it  ti»e  eye,  or  the  liand,  or  the  ear,  of  Euclid ;  was  it  his 
mind,  or  his  body,  which  traced  them  out  ?  His  bod)-,  surely,  was  but  the 
machine  of  liiB  mind,  and  acted  upon  matter  by  its  direction. 

If"  the  soul  hath  no  ideas  but  what  it  derives  from  the  body  ;  then  it  is  not 
an  ens  distinct  from  body,  \>\\X.  2^  co-essential  substance  with  it,  thotig-h  rar- 
ified  to  the  utmost  degree  of  exility.  Hence,  it  seems  psrishable  with  body  ; 
or,  if  it  could  exist  without  it,  yet  having  no  body  to  act  witli,  it  can  have 
no  ideas,  but  must  lose  the  very  activity  of  its  being',  and  sink  into  an  inert- 
ness, which  contradicts  every  notion  of  spirit. — Of  such  consequence  is  tlie 
opinion,  which  renders  the  soul  dependent  upon  mattei-  both  in  esse  et  in  opO' 
rari,  that  it  dii-ectly  removes  the  basis  of  the  immortality  as  well  asinimateri- 
ality  of  all  spirit,  and  puts  men,  nay,  God  himself,  upon  a  level  witli  the 
beasts  that  perish. 

Wiieii  we  ascend  to  forms  purely  intellectual^  we  seem  to  act  as  truly  spi- 
ritual beings,  and  leave  matter  quite  out  of  sight.  We  think,  withotit  the 
intervention  of  our  animal  senses,  upon  many  subjects,  and  upon  some  of 
whicli  those  senses  could  have  no  exercise.  Our  corporeal  frame,  for  instance, 
has  notlmig  to  do  with  religion,  but  to  be  governed  according  to  its  dic- 
tates :  It  has  no  particular  relation,  as  a  lump  of  matter,  to  its  spiritual  con- 
cerns, and  can  afford  us  no  ideas,  no  nor  yet  sensation  concerning  them.  It 
may  be  acted  upon  and  assuredly  is,  in  this  momentous  case  ;  but  it  doth, 
not  and  cannot  act  from  itself     See  John  iv.  24. 

Upon  the  ground  of  the  Christian  religion,  this  Epicurean  business  of  the 
potency  of  matter  must  presently  fall  into  atoms.     Here  we  find,  that  there 
is  no  activity  but  in  spirit ;  and  that  this  activity  originates  from  the  supreme 
Spirit,  is  communicated  by  him  to  every  thing  which  acts,  and  is  limited  by 
him  in  the  mode  and  degree  of  action.     Matter  is  all  obedience  here  ;   and 
even  spirits  themselves  are  active,  only  through  the  impulse  of  his  activitjr. 
As  \  olrtions,  or  comprehensions,  are  as  much  mental  acts,  as  local  motion  is 
an  act  of  tlie  body  ;  so  these  are  determined,  as  well  as  that,  by  tiie  motion  of 
tJie  suprememind  :  Odierwise,  there  woidd  be  a  principle  q\' self-determination 
in  the  creatures,  which  would  render  them  independent  of  his  direction.     la 
otlier  words,  they  would,  in  that  case,  be  no  longer  creatures :  And  so  there 
would  be  an  utter  end  of  all  Providence  in  the  government  of  nature,  and 
of  all  grace  in  the  Revelation  of  God.     There  would  be  no  certainty  in  any 
thing,  and  consequently  no  order ;    for   order  is  certainty,    wearing  only 
another  name.     But  if  we  view  God's  Proviiie?ice  in  tlie  government  of  things, 
carried  on  with  his  grace  in  the  salvation  of  his  people  ;  we  may  see  a  beau-, 
tiful   arrangement  in    the  whole   disposition  of  the  intellectual  and  natural 
world,  and  a  strength  in  the  whole  fabric,  which  renders  it  indemolisliable. 
Yet  there  could  be  no  arrangement  of  a  -uhole,  without  the  previous  dispO" 
sition  of  all  theparts.     How  God  influences  the  will  of  Spirits,  we  cannot 
define;  nor  can  we  define  the  mode  of  God's  .action  in  any  thing :  But  we 
are  sure,  as  his  word  can  teach  us,  that  it  is  He  who  doth  make  them  willing^ 
and  that  they  -will  and  do  according  to  his  po-ixr.     We  are  also  sure,  that  He 
effects  this  disposition  in  our  souls,  sometimes  with,  and  sometimes  with- 
out, the  intervention  of  matter  ;  and  that,  therefore,  matter  is  not  absolute^ 
ly  necessary  to  his  operation.     Meaner  and  worse  agents  than  this  can  affect 
the  rnind,  and  give  it  iiiclluatior.s,  which  it  had  not  of  itself.    The  tempta* 
VOL.  II.  Pt 


fSt)  SPIRIT  OF  Lll^E. 

or  motion  of  that  principle  ?  Or,  rather,  that  this  immaterial 
part,  which  can  leave  the  body  without  taking  away  one  atom  of 
its  substance,  is  the  life,  which  thinks  in  that  body,  and  the  mo- 
tive power  v/hich  acts  upon  it  ?  It  seems  even  reasonable  to  as- 

tions  of  llie  Devil  are  not  always  by  material  objects,but  remote  from  them, 
and  often  affect  only  spiritual  concerns.  Trom  iliese  short  hinls,  we  may 
conclude  that  God  is  the  sovereign  agent,  that  he  acts  according  to  his 
providence  and  grace,  and  that  both  matter  and  spirit  are  acted  upon  by  Him. 
That  God  acts  by  nccessit-j,  in  the  usual  sense  of  that  term,  it  seems  as 
impious  to  affirm,  as  it  is  above  us  to  enquire.  If  we  say,  he  is  his  own  necessi- 
ty ;  we  can  only  mean,  that  lie  has  no  necessity  out  o/liimsclf :  And  how  far 
we  can  pretend  to  determine  what  tliat  self-necessity  in  the  Godhead  is, 
should  be  left  for  a  very  modest  consideration.  Certainly,  he  is  his  own 
law  in  this  respect :  And  if  we  say,  that  God  is  his  own  freedom  or  his  own 
necessity,  we  are  too  bold,  if  we  mean  by  these  terms  more  than  this,  that  God 
acts  according'  to  liis  pleasure,  and  that  all  his  pleasi  ire  must  be  just  and  true 

To  a  Christian,  then,  the  naked  notion  of  an  absolute  necessity,  independent 
of  the  divine  controul,  is  as  absurd  and  blasphemous  a  tenet,  as  the  opinion 
of  self-determination  and  free-agency  independent  of  the  divine  direction, 
is  untrue  and  impious.  In  all  thing's,  we  s/iotddhe  guided  by  God;  and  cer- 
tainly in  all  }mist  be  ruled  by  him.  Otherwise,  there  is  an  end  of  all  provi- 
dence ;  and  we  miglit  adopt  tlie  poems  of  7>7fcre^«/>!,  in  the.roomof  the  two 
Testaments,  called  the  Bible.  "  God's  will  (says  Bernard)  is  done  concerniir- 
all  men,  and  by  all  but  not  in  all ;  for  his  people  only  have  this  blessing — 
He  is  pleased  with  good  things  in  themselves,  and  satisfied  with  his  wise 
and  good  disposal  even  of  tiie  bad."  "Judas  did  ill  in  hetraving  Clirist  (says 
Austin)  but  God  out  of  his  treachery  produced  a  good,  which  Judas  never 
thought  of.  God  viewed  our  salvation  ;  but  Judas  only  filthy  lucre."  Far- 
tlier ;  if  matter  could  not  ex/si  but  by  spirit  (ns  matter,  in  any  other  view,  will 
he  eternal,  and  its  oiun  maker,  wiiich  is  preposterous)  certainly,  it  cannot  act 
but  by  spirit.  It  will  follow,  hence,  that  all  the  impressions,  which  may  be 
derived  to  the  soid  from  matter,  must  be  a7';'fl7)j-f,' J  according  to  Spirit,  and 
that  this  Spirit  must  be  God.  If  this  be  admitted,  as  it  seems  but  justto  admit 
it,  the  divine  providence  opens  to  our  view  in  its  resplendent  glory  ;  free 
gi'uce  in  its  sovereign  beauty ;  and  all  the  attributes  of  God  uniting  in  the 
salvation  of  man,  with  the  utmost  perfection  and  harmony. — This  is  all  the 
jiecessity  for  which  aChristi.an  sliould contend,  and  all  which  lie  is  concerned  to 
know.  And  this  he  shoidd  know,  because  God  hath  taught  it :  This  he 
s/jomW  believe,  because  the  Author  of  truth  himself  hath  been  pleased  to  re- 
veal it. 

He  is  bound  to  believs  this,  let  liis  otitward  sc7ises  oppose  or  let  sensilda 
matter  appear,  as  it  may.  Indeed  it  is  the  great  business  of  faith  to  live 
abo^e  mere  sense  and  sensible  objects  :  And  hence  again  it  may  properly  be 
asked,  how  then  is  faitli  to  receive  any  ideas  from  them  .■'  It  can  receive 
none,  but  under  such  distributions  of  the  sensible  forms,  which  speak  (as 
it  were)  spiritual  tilings,  and  so  ai-e  composed  to  shadow  fortli  what  tliey 
have  not  iii  themselves.  Such  were  the  Levitical  institutions,  winch  led  sensi , 
even  away  from  itself,  up  to  faith ;  thereby  proving  themselves,  when  ab- 
stracted of  their  object,  but  iscak  and  beggarly  elements.  A  Clu'istian  now 
is  not  to  judge  from  the  appearances  of  mattci",  but  live  above  matter  upon 
his  God.  This  is  one  brancli  of  the  life  oi faith,  which  is  contradistinguished 
from  sense  in  almost  every  thing. 

Tliere  is  no  absurdity  in  this,  unless  it  be  absurd  to  believe  God,  and  to 
be  persuaded  lluit  he  cannot  lie  :  And  of  this  it  becomes  us  to  be,  at  least, 
as  fully  assured,  as  Vv'e  are  of  any  evidence  whicli  can  residt  from  our  corpo- 
real senses.  It  is  po.ssible,  that  tJiesc  may  deceive  us  ;  but  it  is  impossible, 
that  Goc/ should.  We  may  err  in  the  application  of  our  senses;  but  Goi.' 
cannot  be  misUiken  ui  the  declaration  of  liis  will.    Every  idea  of  certain''-. 


SPIRIT  OF  LIFE.  13i 

scrt,  with  the  voice  of  revealed  truths  that  it  is  (he  Spirit,  ivhic^ 
<]uickcncth  :    The  flesh  firqfileth  nothing. 

Life,  however,  is  motion,  wliethcr  in  the  animal^  or  the  intel- 
lectual world.  In  the  one  case,  matter  is  moved :  In  the  other, 
sfiirit.  The  first  cause  of  both  must  be  that  grkat  life,  who 
only  can  be  said  to  live  independently,  necessarily,  and  eternally. 
What  had  a  beginning  of  life,  owed  that  beginning  to  a  superior 
cause  ;  for  no  being  can  produce  itself  out  of  nothing.  But  God, 
having  no  beginning,  existed  from  himself,  and  is  consequently 
independent,  necessary,  and  eternal.  This  he  gives  us  to  under- 
stand from  his  name  Jehovah,  which  implies  all  that  Ave  can 
conceive  (and  probably  much  more)  of  Ufc^  without  beginning, 
dependence,  or  end.  In  truth,  He  only  li-ves  ;  because  he  is  the 
only  cause  of  life,  and  the  only  determiner  of  its  various  modes 
of  existence.  He  is  the  great  author  of  all  understanding  ;  there- 
fore the  intellectual  substances  li-vc  by  him,  and  act  in  mindj 
thought,  reason,  and  memory,  by  his  power.  He  is  the  sole 
Creator  of  that  gross  substance  called  7natter ;  therefore,  all 
material  natures  are  moved  (having  nothing  akin  to  motion  in 
themselves)  by  his  activity  and  direction.  He  is  the  first  cause  of 
all  existence ;  therefore,  in  him  all  things,  whether  s/iiritual  or 
material,  have  their  being. 

Hence,  it  appears,  that  God  only  is  the  Life,  properly  so  cal- 
led, and  that  no  other  being  hath  a  life  of  its  own,  independent 
or  underived.    It  is  nonsense,  as  well  as  blasphemy,  to  say  of  a 

both  in  the  moral  and  spiritual  world,  is  derived  from  the  existence  of  God^ 
without  whom  all  is  dai-kness,  anarchy,  and  error. 

The  intelhgent  reader  will  pardon  the  length  of  this  note,  if  it  appear  in 
the  least  to  establisli,  what  the  author  meaiis  it  should  esti.blisb,  That  all 
matter  was  produced  by  God,  the  creating'  mind,  and  that  it  is  ffio<^j/?eci  accor- 
ding to  his  7vil[ ;  that  all  spirit,  is  derived  from  God,  the  only  Jirst  spirit, 
and  hath  no  rirht  or  true  end  but  commujiion  with  God  ;  that  botli  matter 
and  spu'it  are  controuled  in  all  things  by  the  jonstant  superintendance  o4' 
his  PnoviDENCE  ;  tliat  they  cannot  act  lor  good,  without  his  efficient  aid,  nor, 
for  evil,  without  the />er?/j2V^ef/ abuse  of  his  poiuer  ;  ^vA  that  there  is  no  neces- 
sity in  any  created  beings,  l)eside  that  of  tlieu-  dependence  upon  him,  nor  any 
nelf-determination,  beyond  the  limits  of  his  luiU. 

In  this  view,  it  is  evident,  that  man  is  free  when  he  acts  by  and  accor- 
ding to  him,  who  is  the  author  of  iiW  freedom;  and  a  slave,  when,  abusing  the 
powers  given  to  his  nature,  he  attempts  to  act  -without  or  against  him.  In 
the  one  case,  as  a  child  of  Gud,  he  is  privileged  to  walk  in  hisj7or;o7^s  liber- 
ty ;  and  in  the  otlier»  as  a  bond-man  of  tliatevil  spirit  who  exists  without 
that  liberty,  he  is  taken  captive  by  him  ;  while  that  spirit  liimself  is  held  i?^ 
chains  of  darkness  by  the  power  of  ills  Maker.  Thus  every  man,  in  his  de- 
praved state,  is  at  best  but  the  slave  of  a  slave.  Righteousness  and  true  ho- 
liness are  the  essential  liberty  of  the  divine  nature  itself:  And  therefore  sin 
and  corruption,  having  no  communion  witii  the  Almighty,  though  under  hi,*; 
ii:sntroul,  are  *  weakness,  misery,  and  bondag'e. 
*  Boethius,  p.  91  ■ 


133  SPIRIT  OF  LIFE. 

creature,  that  he  is  Ufe  of  itself:  And  all  beings  ere  creatures\ml 
ONE,  who,  in  an  eternal  distinction,  is  denominated  God  the 
Creator. 

Now,  then,  we  must  adopt  these  conclusions,  that  whatever 
being  is  truly  and  justly  called  the  Hfe^  as  the  cause  of  life,  is  and 
can  be  no  other  than  God  :  And  that  whatever  being  is  thus  term- 
ed by  divme  revelation,  is  therefore  most  truly  and  strictly  so. 

That  the  Father  hath  life  in  hhnself  nobody  -will  deny.  Here 
all  men,  who  believe  that  there  is  such  a  being  as  God,  are  agreed : 
And  as  for  those,  who  venture  to  deny  his  existence;  their  un- 
derstandings rather  demand  our  pity  than  an  argument.  A  fo^l 
only  can  affirm.  There  is  r.o  God. 

Of  Christ  it  was  said,  that  in  him  ivas  life^  and  the  life  (or  that 
life)  ivas  the  light  of  men  :  And  he  says  of  himself,  openly  and 
expressly,  /cm  the  life.  Hence,  then,  the  Father  and  the  Son, 
assuming  this  essential  name,  claim  to  be  true  and  very  God. 

That  the  Spirit  is  also  life,  will  appear  both  from  the  attribute 
being  applied  to  him,  and  from  the  exercise  of  the  attribute  by 
him. 

In  Rom.  viii.  10.  the  Spirit  is  called  Ife,  in  opposition  to  the 
condemnation  or  death,  which  comes  by  the  transgression  of  the 
law.  He  is  termed,  not  only  life,  but  what  is  more  emphaticaf, 
the  very  S/iirit  of  life,  in  many  places  of  the  New  Testament; 
and  stronger  still,  in  the  Old  Testament,  the  Spirit  of  lives.  As 
if  it  had  been  said,  he  is  Life,  the  very  Life  of  life,  the  original 
Life  of  all  lives.  To  denominate  the  Holy  Ghost  thus,  is  calling 
him  God  by  the  strongest  terms,  which  could  be  used.  It  is  re- 
presenting him  essential  (as  it  were)  to  the  divine  essence  ;  be- 
cause he  is  called  the  very  Spirit  of  that  life,  in  which  the  eS' 
sence  exists.  He  is  denominated  hereby  the  very  energy  of  its 
energies,  the  very  principle  of  its  action  ad  extra,  the  divine 
glory  of  its  power  in  a!l  the  creatures.  Compared  with  this,  to 
say  simply,  that  the  Spirit  is  God,  though  it  be  the  same  truth, 
is  certainly  not  the  same  forcible  expression  of  the  truth.  God 
(as  it  were)  clothes  the  assertions  of  tlie  Spirit's  divinity  and  glo- 
ry by  periphrases  and  terms,  which  may  excite  the  strongest  faith 
and  comfort  in  the  hearts  of  his  people,  and  leave  without  excuse 
those  who,  knowing  not  his  grace,  have  dared  to  dispute  his 
being. 

If  we  consider  the  Holy  Spirit's  exercise  of  this  attribute  of 
J//(?,we  may  still  be  farther  covinced  of  the  same  important  doc- 
trine, revealed  by  his  name.     The  Spirit  (says  the  Apostle)  giveth 


SPIRIT  OF  LIFE.  133 

iife,  2  Cor.  iii.  6.  He  ^ives  natural  life,  sfiiritual  life,  and  eternal 
life  ;  and,  in  this  view,  He  is  the  Sfiirit  of  lives.  All  live  by  Him. 
It  was  the  breath  or  insfiiration  of  the  Spirit  of  lives^  which  com- 
municated 72«nira/ existence  to  all  the  creatures.,  at  the  beginning. 
Gen.  vii.22.  And  when  that  breath  is  taken  away,  they  die,  and 
return  again  to  their  dust.     Psalm  civ.  29. 

With  respect  to  spiritual  life,  man  by  the  fall  was  cut  off  and 
alienated  from  the  life  of  God.  In  this  view,  the  human  spirit  is 
accounted  as  dead,  and  affirmed  to  be  so  in  a  multitude  of  texts  ; 
because  it  hath  now  no  true  spiritual  action,  no  pure  motion  ;  and 
because  it  is  in  that  state,  separated  from  the  holiness  of  Hira, 
whose  life  is  holiness  itself,  and  in  communion  with  which  all  per- 
fect creatures  are  moved  and  concentered  towards  him.  Thus, 
not  to  think  what  is  good,  not  to  love  what  is  good,  not  to  compre- 
hend what  is  good,  not  to  follow  what  is  good  ;  is  that  cessation 
from  the  most  truly  spiritual  motion,  which  constitutes  spiritual 
death.  If  all  death  be  the  privation  of  life  ;  this  is  most  eminent- 
ly so.— ——Now,  who  could  restore  this  life,  who  could  repossess 
the  human  mind  with  activity  for  God,  but  God  himself?  Yet  the 
S/iirit  of  life  doeth  this  ;  it  is  his  office  to  do  it ;  and  he  takes  this 
name,  among  other  reasons,  to  denote,  that  it  is  his  own  peculiar 
office  to  do  it.     The  law  of  the  Spirit  of  Life  in  Christ  Jesus,  hath 

■made  me  free  (says  St.  Paul)  fro7n  the  law  of  sin  and  death  : 

J^'or  the  minding,  will,  or  purpose,  of  the  flesh,  is  death  ;  but  the 
minding,  will,  or  purpose,  of  the  Spirit,  is  life  and  Jieace.  Rom. 
viii.  2,  6.  Margin.     See  the  whole  chapter. 

As  the  Spirit  gives  natural  and  spiritual,  so  he  bestows  ever' 
lasting  life.  He  that  soweth  to  the  Spirit  (says  the  Apostle)  shall 
jof  the  Spirit  reap  life  everlasting.     Gal.  vi.  8. 

It  appears,  then,  that  the  Spirit  is  both  "  the  Lord  and  tbe  Gi- 

■ver  of  life," Of  life  abstractedly,  i.  e.  of  all  the  life,  which  we 

can  understand  or  know.  And  if  this  be  his  title  and  his  power  - 
jf  there  be  no  energy  but  by  him,  no  principle  of  being  but  from 
him  ;  what  shall  that  opinion  be  called,  which  denies  him  to  be 
God  ?  Shall  we  say,  that  it  is  an  absurdity  ?  It  must  be  so,  if  a 
contradiction  to  all  truth  and  evidence  can  merit  the  name.  Shall 
we  believe  it  to  be  blasphemy  ?  It  cannot  be  otherwise,  if  a  word 
spoken  against  the  Holy  Ghost  shall  never  be  forgiven,  either  in 
this  world  or  in  the  world  to  come.  O  how  fearfully,  then,  do 
they  presume ;  how  dangerously  do  they  trifle  with  their  own 
souls  ;  who,  not  content  with  speaking  a  word  against  this  bles- 
ied  Comforter,  viriXQ  volumes  ifpo?i  vohmes  in  dec;radatioD  oi  hijt 


134  SPIRIT  OF  LIFE. 

glory,  and  seek  to  make   proselytes  to  the  most  daring  defama- 
tion of  his  person  aiiaong  men  ! 

As  the  Father,  Son  and  Holy  Ghost,  have  each  life  in  them- 
»e/T;c*,  and  are  therefore  three /if rso/2s  ,•  so,  there  being  but  one 
original  life,  the  three  persons,  by  claiming  that  original  life,  do 
declare  themselves  to  be  but  one  undivided  essence.  They  could 
not  hcftersons  ;  if  they  had  not  this  life  distinctly  :  They  could 
not  be  Q7ie  essence  or  God  ;  if  there  was  any  scfiaration  or  differ- 
ence inthe  life.  Hence  the  coessentiality  and  the  coequality  are  as 
common  to  each,  as  the  life  is  common  to  all:  They  coexist,  as  one 
God;  and  yet  exist  in  distinction,  as  three  persons.  Thus,  coc/it 
is  called  Jehovah  in  scripture,  and  is  certainly  Jehovah :  Yet  there 
is  but  one  Jehovah,  and  can  be  but  one.  Of  course,  the  three  per- 
sons ai'e,  in  a  mode  inconceivable  by  the  creatures,  the  one  Jeho- 
vah ;  and  the  one  Jehovah  exists  in  the  three  persons:  Or  the 
scripture  will  contradict  itself,  and  be  untrue ;  which  is  either  im- 
possible, or  it  is  not  a  divine  revelation.  Each  of  the  three  per- 
sons, then,  is  self'cxistcnt  ;  or  each  cannot  be  Jehovah,  which  is 
the  name  for  self-existence,  and  which  means  the  same  thing  with 
the  having  life  in  himself.  They  are  also  coexistent,  or  of  equal 
existence  J  else,  it  is  impossible,  tliat  they  should  be  of  orze  es- 
sence. There  is  not,  there  cannot  be,  higher  or  lower,  inferior  or 
superior,  difference  or  inequality,  in  Jehovah  ;  for  such  discord 
would  destroy  the  very  sense  of  the  name,  and  is  repugnant  to 
every  scriptural,  and  even  rational,  idea  of  the  perfections  of  the 
Godhead.  As  each  person  claims  the  essential  attributes  ;  these 
attributes  could  not  be  essential,  perfect,  and  divine,  unless  the 
three  persons  were  equally  so.  It  is  impossible,  that  either  of 
them  should  hold  the  same  attributes  in  a  higher  or  lower  degree  ; 
for  that  notion  destroys  the  very  idea  of  the  essentiality  of  those 
attributes,  and  divides  and  distributes,  what  is  absolutely  indivisi- 
ble and  unimpartible. 

Those  people  therefore,  who  suppose  any  injcriority  in  the 
Godhead,  do  not  seem  perfectly  aware  to  what  consequences  their 
rioiion  will  lead  them,  and  how,  by  supposing  it,  they  entirely  dar- 
ken the  divinity  of /wo  of  the  divine  persons,  and  in  fact  deny  the 
jiersonality  itself.  Otherwise,  to  avoid  this  conclusion,  they  must 
run  into  absolute  Tritheism,  or,  if  they  please  into  positive  idola- 
try.    Thus, 

Jncidit  i?i  Scyllam,  qui  vulC  vitare  Chary bdim. 

It  may  be  said,  and  it  has  been  said,  "  That  God  is  a  Spirit,  and 
that  this  name  of  Spirit  may  belong  to  him  as  one  indistinguisha- 


SPIRIT  OF  LIFE.  135 

Me  person." Respecting  the  subtlety,  purity,  and  absolute 

immateriality  of  his  nature,  it  is  undeniable,  that  God  is  Spirit,^ 
Spirit,  one  Spirit ;  because  He  is  one  nature,  and  one  essence  ; 
and,  in  this  respect,  the  Father,  Son,  and  Spirit,  being  holy,  may 
justly  be  termed  Holy  Spirit.  But  these  last  names  are  names 
of  office,  and  were  not  intended  so  much  to  convey  the  notices  of 
what  the  persons  are  in  themselves,  as  of  what  they  are  io  us.  The 
Spirit  of  God,  for  instance,  is  so  named,  because  it  is  his  office  in 
the  covenant,  to  breathe  life,  to  inspire  the  strength  of  that  life, 
and  to  be  the  very  Spirit,  fountain,  and  cause  both  of  it  and  of  its 
continuance,  in  all  the  redeemed.  In  this  respect.  He  is  also  theiv 
Father  ;  and  is  so  called.  The  Son  of  God,  for  a  similar  reason, 
is  styled.  The  everlasting  Father.*  And,  when  we  address  our- 
selves in  that  perfect  form  of  words,  which  Christ  hath  taught  us 
to  use  ;  we  address  the  three  persons  in  one  Godhead,  and  style 
them.  Our  Father.  As  it  hath  been  already  observed  in  the  for- 
mer volume,  p.  149,  the  characters  and  offices  of  the  eternal  Tri- 
nity are  plainly  marked  out  and  expressed  in  the  course  of  that 
prayer  ;  and  the  interchanging  of  some  of  these  characters  and 
offices  to  the  respective  persons  in  the  Godhead,  seems  evidently 
designed  to  demonstrate  their  respective  equality,  and  their  mu- 
tual consent  and  energy  in  all  operations.  We,  in  fact,  cannot  ad- 
dress one  of  the  divine  persons,  without  worshipping  the  other 
iwo  }  because  we  worship  him  as  God,  and  because  there  is  but 
one  essence  or  Godhead.  A  true  Christian  cannot  be  an  idolater., 
for  he  doth  not  worship  the  figment  of  his  own  brains,  but  a  God. 
revealed  ;  nor  a  Polytheist,  for  he  worships  one  God  j  nor  an 
Arian,  for  he  worships  each  fierson  in  the  Godhead  ;  nor  an  here' 
tic  against  the  Holy  Ghost,  for  he  adores  the  Godhead  in  the  Spi- 
rit, and  by  the  Spirit,  and  also  the  Spirit  himself,  in  the  Unity  of 
the  Godhead.  He  believes  God's  own  account  of  his  own  divine 
nature,  and  implicitly  obeys  his  sovereign  direction  in  all  acts  of 
adoration  and  duty. 

The  enmity,  which  has  been  shewn  to  ih\$,  fKv.damental  doctrine. 
of  true  religion,  both  by  Jewt  and  Gentile,  is  the  best  apology 

*  See  under  this  name  in  Vol.  i.  p.  94. 

■j-  "When  the  enmity  of  the  Jews  is  spoken  of  in  this  case,  it  is  to  be  un- 
derstood of  the  motkim  Jews.  The  ancient  people  of  this  denomination 
were  of  a  different  opinion  respecting  this  and  some  other  doctrines  of  Rev- 
elation, and  agreed  in  substance  with  the  Christians.  Seme  proof  of  this 
has  been  given  in  the  introduction  to  the  first  volume  of  these  essays ;  and 
the  learned  reader  may  find  more,  in  Mornseus's  book  tie  Veritatc  lieligionit 
Christicnci:,  and  in  Pococke's  Kotes  upon  Maimonides's  Dissertations,  enti- 
tled Porta  Mods. 

It  may  not  be  unsatisfactory  to  reader:*,  who  hj^ve  not  opportunity  to  con- 


135  SPIRIT  OF  LIFE. 

for  considering  it  in  so  many  of  the  various  ways,  which  relate  to 
our  faith  and  hopes  both  here  and  hereafter.  The  souls  of  men 
are  at  stake  in  this  case ;  and  the  dignity  of  God  forbids  all  pre- 
sumption and  trifling.  We,  therefore,  for  safety  fly  to  his  \vord> 
■which,  we  are  sure,  can  never  deceive  us;  and  we  slay  ourselves 
upon  his  revelation,  which  alone  can  precisely  inform  us  in  all 
things,  which  are  proper  or  necessary  to  our  salvation.  Of  one 
thing,  we  are  very  certain,  that,  if  God  hath  not  told  us  the  truth, 
respecting  his  own  nature  and  his  engagements  to  us,  we  shall  ne- 
ver be  able  to  find  it  out  of  oursel  ves ;  and  in  that  case  we  may  (old 
as  the  world  is)  erect  another  altar,  and  hiscribe  it,  Avith  the 
Heathens — ATxttSTJi  ©ECt — To  the  unknown  God. 

We  have  hinted,  in  anotlior  place,  for   what  reason   the  third 

suit  such  kinds  of  books,  to  lay  before  them  an  abstract  of  the  present 
Jewish  fundamentals  ;  by  w'hich  they  may  see  something  of  then*  distance 
from  the  Christian  religion,  and  how  little  in  fact  they  differ  fi-om  So- 
cinians,  Turks,  and  the  men  of  what  is  called  natural  re!igio7i ,-  even  while 
they  profess  to  believe  in  a  divine  Revelation.  Tliese  fundamentals  are  sta- 
ted in  the  celebrated  Catechism  of  Rabbi  Abraham  Jagel,  and  were  origin- 
ally  extracted  from  Maimonides,  as  may  be  seen  in  thePor/a  Jllosis,  p.  164, 
Sec. 

1.  That  there  is  a  Creator,  by  whom  are  all  things. 

2.  That  this  Creator  is  one  God,  of  the  most  perfect  simplicity  and  unity 
of  being. 

3.  That  this  one  God  is  absolutely  incorporeal,  and  cannot  be  ivchtded  in 
bodtf,  nor  wear  the  likeness  of  body. 

4.  That  God  is  also  eternal,  without  beginning  or  end. 

5.  That  this  one  eternal  God  only  is  to  be  worshipped  by  all  the  crea- 
tures. 

6.  That  God  hath  imparted  his  Will  to  Moses  ar.d  the  Prophets,  by  his 
own  inspiration. 

7.  That  the  prophecy,  delivered  by  Moses,  is  more  excellent,  than  that 
delivered  by  the  l-'atrlarchs  and  other  Prophets  ;  because  Moses  spake  with 
God,  face  to  face,  without  vision,  or  suppression  of  the  natural  faculties", 
or  anv  previous  preparation  ;  which  was  peculiar  to  Moses  alone. 

8.  That  Moses  acted  as  the  mere  amanuensis  of  God,  in  writing  both  the 
historical  and  ceremonial  parts  of  his  five  books. 

9.  That  to  this  Revelation  nothing  is  to  be  added,  and  from  it  nothing  tci 
be  diminislied. 

10.  That  God  knows  all  the  thoughts,  words,  and  works  of  men, 

11.  That  God  will  punish  or  reward  men  in  another  life,  according  to  their 
w6rks,  and  particularly  tlie  Jews,  more  or  less  than  others,  for  tlieii-  obedi- 
ence or  disobedience  of  tlie  law. 

12.  That  God  ivill  yet  send  the  Messiah  to  deliver  the  Jews  from  the 
bond.ige  of  the  Gentiles,  although  his  advent  be  long  delayed;  that  this 
Messiah  is  to  arise  of  the  stock  of  Oavid,  the  son  of  Jesse,  of  Bethlehem  ; 
that  iic  will  govern  the  world  in  righteousness;  that,  upon  his  advent,  the 
Jews  shall  repossess  their  own  land,  rebuild  tlie  temple,  and  resume  all  the 
ancient  ceremonies  and  observances  of  the  law  ;  and  that  it  is  their  duty  to 
pray  for  this  continually. 

13.  That  tiiere  is  a  resurrection  of  the  dead. 

Concerning  this  last  article  there  is  much  difference  and  disputation 
among  them  ;  as  may  be  seen  at  large  in  the  very  Iciuncd  Notes  of  Dr. 
Pococke  above  mtulioatd,  c,  vi.  p,  8u,  5sc. 


SPIRIT  OF  LIFE,  V}-7 

person  in  the  Trinity  halh  assumed  llie  name  of  Spirit.  It  is  a 
title  borrowed  from  the  air,  which  we  breathe,  to  convey  to  our 
minds,  undeK  that  sensible  form,  our  sfiiritual  dependence  upon 
liis  person.  As  wind  is  air  in  motion,  it  is  his  frequent  emblem 
to  demote  the  quickness,  subtlety,  and  effect,  of  his  activity.  No 
animal  can  subsist  a  moment  without  air,  not  even  the  fishes  under 
water:  all  the  vegetable  tribes  live  by  it,  and  without  it  perish. 
It  is,  in  feet,  so  much  the  life  of  all  creatures  in  this  system, 
that  to  breathe  and  to  live,  are  perfectly  synonymous.  We  have 
no  power  in  our  animal  sense,  but  by  this  medium.  Air  conveys 
sounds  to  our  ears,  smells  to  our  nose,  and  reflects  the  light  of 
the  heavenly  orbs  to  our  eyes.— What  this  subtle  and  most  ne- 
cessary fluid  is  to  our  bodies  ;  just  such  is  the  most  holy  and 
blessed  Spirit  to  our  souls.  We  have  no  spiritual  life  but  by  his 
momentary  supply.  We  have  no  spiritual  strength  but  by  his 
continual  support.  Whenever  we  move  for  God  ;  he  is  the 
spring  and  life  of  our  motion,  gives  all  the  efficacy,  and  doeth  all 
in  us  and  by  us.  Our  bodies,  possibly,  are  not  more  gross  in 
comparison  of  the  air,  than  our  spirits  are  to  the  subtle  nature 
and  force  of  the  spirit  of  God.  We  know  the  action  of  the  wind^ 
though  we  cannot  see  it;  and  throughout  eternity  we  may  be 
perceiving  the  impressions  of  the  Holy  Ghost,  without  being  able 
to  explain  them.  It  will  be  sufficient  for  us,  both  here  and  here- 
after, to  enjoy  the  fulness  of  his  almighty  love,  which,  because 
it  is  infinite,  inust  always  be  indefinable.  As  our  outward  senses 
cannot  be  exercised  without  the  intervention  of  the  air,  his  em- 
blem ;  so  neither  can  our  spirits  hear,  taste,  see,  and  enjoy  the 
wisdom,  grace,  and  lighteousness  of  God,  but  by  his  constant  in- 
spiration. He  reflects  the  light  of  Christ  upon  our  souls,  ex- 
plains the  things  of  Christ  to  our  minds,  and  applies  the  salvation 
of  Christ  to  our  whole  frame.  We  are  spiritually  dead  without 
him,  separated  from  the  life  of  God,  alienated  from  the  love  of 
God,  altogether  both  spiritual  and  natural  rottenness,  corruption, 
and  mortality,  or  whatever  of  misery  and  death  can  be  included 
in  those  terms, 

God  hath  given  his  people  a  pointed  description  of  their  case, 
in  the  xxxvii  of  Ezekiel,  under  the  very  emblem  of  which  we  arc 
treating.  The  Prophet  was  carried  out  in  the  spirit  of  the  Lord, 
and  was  set  down  in  the  midst  of  the  valley,  which  was  full  of 
bones ;  and  those  bones  were  very  dry.  They  (whom  these 
bones  i-epresented)  were  in  a  low  place,  far  from  the  mountain 
of  God's  holiness,  ami  void  of  the  least  oil  or  moisture  of  his 
vol,  II.  3 


iod  .SPIRIT  OF  LIFE. 

grace.  '*  Is  it  possible,  that  these  bones  can  live  r"  The  Proph' 
et  knew,  that  nothing  was  too  hard  for  God,  though  every  thing 
of  this  kind  must  be  too  hard  for  the  creature,  and  therefore  rc- 
fcred  the  answer  to  his  Avisdom  and  power.  He  was  command' 
ed  to  preach  to  these  bones,  in  the  name  and  bv  the  word  of  the 
I^ord.  Could  his  feeble  voice  avail  ?  No.  He  might  soonc. 
turn  the  tides  of  the  sea,  and  cause  the  v.inds  to  be  still,  than  im- 
part life  by  his  speaking  to  the  least  of  these  dry  bones.  But  he 
did  not  reason  like  a  bold  rationalist,  who  must  be  informed  of 
and  will  pretend  to  understand  every  ihinir,  or  will  credit  nothing: 
lie  obeyed  like  a  true  believer  in  that  God  who  cannot  lie,  who 
orders  nothing,  and  who  will  do  nothing,  in  vain.  As  he  s/iake. 
while  tlie  words  were  in  his  mouth,  the  effect  began:  the  wind 
breathed  upon  the  bones;  and  they  lived,  and  stood  up  upon  theiv 
feet,  even  an  exceeding  great  army.  This  was  the  vision  or  par 
able.  Immediately  afterwards  is  subjoined  the  comment  or  ex 
planalion,  which  contains  one  of  the  most  noble  testimonies  in  the 
Bible  for  the  Spirit's  divinity  and  glory.  /  ivill  iiut  my  spirit  vi 
you,  and  ye  shall  live,  says  Jehovah  to  his  people.  As  if  it  had 
been  said;  "your  souls  areas  dead  to  God,  as  these  dry  bones 
are  to  the  world  :  ye  have  no  power  to  raise  yourselves  from 
death,  any  more  than  they.  My  word,  by  my  appointed  instru- 
ments, must  come  forth ;  and  my  spirit  must  accompany  tha 
word,  to  make  it  effectual  for  your  regeneration.  When  tha" 
Holy  Spirit  is  placed  within  you,  ye  shall  live — live  spiritually  by 
his  continual  inspiration,  and  finally  enter  into  the  possession  of 
Heaven  yoicr  own,  for  ever  appointed  to  be,  your  oivn  land.'* 
Taking  this  whole  expressive  prophecy  together,  it  evidently 
appears,  that  as  the  dry  bones,  when  restored  to  their  original 
state  and  form,  that  is,  compounding  the  respective  men  to  whom 
they  belonged,  could  not  live  without  breathing  the  material 
wind ;  so  neither  God's  people,  even  when  regenerated  and  re- 
newed, can  subsist  in  their  spiritual  life,  without  the  breath  of 
that  Holy  Spirit,  whose  olnce  it  is  to  impart  and  maintain  it  in  their 
r,ouls. — A  man  mvjst  be  most  violently  prejudiced  indeed,  who 
will  not  see,  that  this  is  the  obvious  and  important  doctrine,  in- 
culcated by  the  prophecy  before  us. 

When  men  can  live  naturally  without  air  for  their  bodies,  they 
may  live  spiritually  without  the  Holy  Ghost  for  their  souls.  This 
is  one  of  those  evident  and  solemn  truths,  which  shine  through 
the  fabric  of  the  book  of  God.  And  if,  therefore,  it  be  equally 
trnr,  that  in  God  wr  livcj  are  moved,  and  have  our  being ;  will  v. 


SPIRIT  OF  LIFE.  139 

.:ot  demonstrably  and  undeniably  follow,  that  the  Holy  Spirit,  by 
whom  we  thus  live,  is  true  and  very  God  ?  Doth  it  not  appear, 
upon  the  ground  of  that  fact,  highly  absurd  to  deny  il  ?  Even  rea- 
son becomes,  in  this  case,  a  handmaid  to  faith,  and  bears  evidence 
for  the  divinity  of  Him,  who  created  her.  If  the  Holy  Ghost  be 
not  God,  he  could  not  piv-e  life,  which  is  solely  the  work  and  the 
gift  of  God.  If  the  Floly  Ghost  be  not  God,  he  could  not  maintain 
life,  because  this  is  the  prerogative  of  God.  If  the  Holy  Ghost 
be  not  God,  he  cculd  not  bestow  life  euerlanting^  because  this  i? 
the  sole  possession  of  God,  and  cannot  be  enjoyed  but  in  him. 
But  the  Holy  Spirit  doeth  all  these  things,  hath  done  them  from  the 
beginning,  and  hath  promised  to  do  them  for  evermore  :  He  doeth 
them  to  myriads  upon  myriads  of  creatures,  in  the  same  instant 
of  time,  beyond  the  impediments  of  space,  and  according  to  their 
various  capacities.  Is  it  v.nbclief  only  to  say,  tlicn,  "  that  he  is; 
not  God  ever-blessed?" — If  these  premises  be  true,  it  must  be 
spiritual  folly,  absurdity,  and  impiety. 

Could  we  ask  the  highest  creatures,  which  God  hath  made,  to 
communicate  to  us  the  gifts  and  excellencies  of  grace  ;  the 
nearer  they  are  to  the  throne,  the  louder  they  would  say,  "  It  is 
uot  in  us  to  bestow  them."  They  are  as  much  indebted  for  di- 
vine life,  and  all  its  sublime  advantages ;  as  the  poorest  reptile 
^vhich  crawls  upon  the  ground,  or  as  the  smallest  insect  which 
floats  in  the  air,  are  for  their  lives,  to  the  Almighty  Creator.  Nov 
could  they  convey  any  of  their  natural  endowments  to  man,  more 
than  man  himself  can  impart  his  human  nature  to  a  fly.  Life, 
with  all  its  proper  appendages,  capacities,  and  exercise,  flows 
freely  and  solely  from  Him,  who  only  hath  life  in  himself,  and  who 
infinitely  and  eternally  lives,  independent  of  others.  "  Creatures 
live,  but  tkey  are  not  life  itself  because  they  have  their  life  by 
participation:  And  e%-ei'y  being  by  participation  must  be  redu- 
ced to  somewhat,  that  is  such  [life  or  being]  of  itself ;  therefore. 
;he  life  of  the  creature  must  be  reduced  to  G'oc?,  who  is  life  itself."" 

Upon  the  whole,  we  see,  that  if  the  Scriptures  be  true,  in  ascri- 
bing  this  name  and  attribute  of  life  to  the  Holy  Spirit,  and  true, 
in  relating  the  facts  of  hia  granting  and  supporting  life  in  the 
creatures ;  the  unavoidable  consequence  is,  that  the  Holy  Spirit 
is  God  ov  Jehovah  :  But  if  he  be  not  Jehovah  or  God,  then  the 
scriptures  are  untrue  both  in  doctrine  and  record.)  the  Christian 
religion  becomes  at  once  2,fable^  and  there  is  no  hope  of  salvation 

*  GiJe's  Court »/  ih?  Cent.  Part  iv,  p.  319, 


140  SPIRIT  OF  LIFE, 

by  the  means  it  proposes,  either  in  this  world  or  in  the  world  ta 
come. 

Of  such  importance  to  our  faith,  is  the  doctrine  of  the  S/iirit^s 
divinity  :  x\nd  it  is  of  no  less  consequence  to  onv'exfierience.  If 
Jehovah  Alehim  alone  could  breathe  into  our  nostrils  the  breath 
of  our  natural  life  ;  surely  none  less  than  himself  could  impart  to 
our  souls  the  inspiration  of  spiritual  life.  Gen.  ii.  7.  And  if  this 
be  from  him,  we  must  depend  upon  him  for  it  on  the  one  hand- 
that  it  may  be  constantly  maintained  in  us,  and,  on  the  other,  live 
out  of  ourselves  and  reject  the  pride  of  our  fallen  hearts,  which 
very  hardly  stoop  to  this  dependent  situation.  This  proud  inde- 
pendent Spirit  is  so  dear  to  us,  that  the  giving  of  it  up  is  called  a 
crucifixion  in  the  scripture,  and  even  2l  losing  of  our  very  life.  Tc 
do  this  daily  (and  daily  it  must  be  done)  is  takirg  ufi  the  Cross  dailtjj 
and  following  Christ.  It  is  that  surrendering  up  of  life  for  lifQ, 
which  every  believer  is  more  or  less  acquainted  with,  all  the  way 
to  Heaven.  "  This,  (^says  the  excellent  Mr.  Dorney)  cuts  the 
hez.rt  of  self  firide,  spiritual  surfeiting^  zr\<\  slothfulness,  when  I 
live  every  moment  at  the  mercy  of  another,  even  Jesus  Christ, 
both  for  justifying  righteousness,  and  every  influence  thereof,  6tf 
the  immediate  breathing  of  his  S/iirit,  according  to  his  good  plea- 
sure ;  having  not  the  power,  so  much  as  to  make  one  hair  white 
or  black  :  But  I  must  wholly  work  by  his  hands,  see  by  his  eyes, 
and  in  his  light  behold  the  light.  What  more  powerful  induce- 
ment can  there  be  to  self-denial  than  this  ?  Boasting  is  excluded  : 
because  Christ,  in  his  own  person,  and  by  his  own  S/iirit,  doeth 
\vhatboever  is  done ybr  me,  or  in  me.  Here  lies  the  mystery  and 
labor  of  faith,  which  the  mere  motion  thereof  can  never  reach  un- 
to, so  as  to  improve  the  same  to  a  self  denying  activity  for  God, 
in  the  paths  of  Godliness  and  travel  towards  Zlon."  This  is  one 
of  those  mysteries  of  Godliness, \vhich,  to  the  ungodly,  the  carnal, 
or  mere  reasoning  professor,  will  always  he  mysteries.  Not  to 
live  a  man's  own  life,  but  to  live  by  the  faith  of  the  Son  of  God, 
and  to  breathe  spiritually  by  the  Spirit  of  God  ;  are  inexplicable 
points  even  to  masters  in  Israel,  who  walk  by  their  own  under- 
standings ;  though  obvious  enough  to  the  meanest  disciple,  who 
knows  the  (ruth  as  it  is  in  Jesus.  We  are,  by  nature,  fond  of  our 
own  will,  wisdom,  power  ;  and,  at  every  turn,  are  ready  to  cry 
out.  Who  is  Lord  over  us  ?  We  presuine,  in  consequence,  upon 
our  free  agency  and  the  vigor  of  our  faculties,  and  fancy  we  can 
do  all  things  for  God,  while  we  perceive  not,  that  we  have  not  at 
present  the  will,  and  that,  in  fact,  we  have  never  had  the  power 


SPIRIT  OF  LIFE.  Ul 

to  do  any  thing  for  him.  The  louder  the  beast,  the  less  the  deed. 
The  Pharisee  in  the  temple  was  of  this  cast  He  came  in  the  un- 
discerning  pride  of  his  natural  state,  and  therefore  was  rejected. 
Another  spirit  actuated  the  Publican,  led  him  to  renounce  him- 
self, and  to  see  that  he  could  do  nothing  at  the  most  but  cry  for 
mercy.  He  could  not  even  have  cried  for  that  mercy  ;  had  he  not 
already  obtained  the  mercy  to  cry  for  it.  It  was  grace,  which 
made  the  difference  :  It'was  sovereign  grace,  which  filled  his  hun- 
gry soul  with  good  things,  and  sent  the  rich  and  self-exalted  emp- 
ty away.  Instead  oi  giving  to  God,  as  too  many  dream  ;  we  can 
only  receive  from  him:  And,  when  we  have  received  07ie  bles- 
sing, we  must  receive  arzother,  that  we  may  be  enabled  to  use  the 
^firs t  ior  ^ood.  If  we  have  the  life  of  the  Spirit,  we  need  the 
strength  of  that  life  for  its  exercise  and  employment.  If  we  pray 
and  receive,  we  want  grace  to  praise  for  the  receiving  :  And  if 
our  souls  are  enlarged  towards  God,  we  must  be  indebted  to  his 
conduct,  that  we  be  not  puffed  up  within  ourselves.  If  we  are 
diligent,  the  Spirit  of  Truth,  who  gave  us  power  to  be  diligent, 
Jiiust  preserve  us  from  the  pride  of  human  activity.  If  we  are 
depressed  or  deserted  in  mind,  the  same  Spirit  must  uphold  us 
from  falling  and  fainting,  must   restrain  our  ungrateful  hearts 

from  murmurs,  and  our  lives  from  disgracing  his  truth. Real 

believers  know  nnich  of  these  wrestlings  ;  and  they  know  them 
because  they  are  really  alive.     The  life   in  them,  given  by    the 
•^/lirit  of  Life,  struggles  against  the  attacks  of  disease,  which  is 

in,  in  their  carnal  nature  ;  and,  struggling  by  a  strength  far  above 
itself  or  what  can  be  exerted  by  a  creature,  it  assuredly  aiid  finally 
prevails.  It  gives  no  quarter  to  the  least  unholy  thought,  declares 
perpetual  war  against  all  evil  words  and  deeds,  ana  tends  to  re- 
duce the  whole  man  to  the  love  and  obedience  of  Jesus  Cluist. 
His  "  service  being  perfect  freedom,"  it  seeks  the  utmost  liberty 
liere,  not  for  an  occasion  to  the  flesh,  but  for  the  glory  of  God. — 
Will  any  man  venture  to  say  then,  that  this  holy  guide  can  lead 
^0  licentiousness,  or  that  those,  who  are  led  by  him,  caw  be   the 

crvants  of  sin  ?  Can  the  boldest  mortal  declare,  that  docliints 
iike  this,  or  founded  upon  this,  tend  to  diminish  morality,  or  cor- 
rupt the  principles  of  holiness,  either  in  heart  or  lii'c  t — If  they 
•an  insist  upon  so  strange  a  conclusion  ;  they  may  also  insist,  that 

he  sun  is  the  cause  of  all  darkness,  and  that  the  icy  regions  of  the 
lorth  send  forth  the  intolerable  heats,  which  pervade  the  Arabian 

'nds     The  Spirit  of  God  in  the  believer  leads  him  as  opposite  to 


142  SPIRIT  OF  LIFE. 

all  sin,  as  the  Devil  leads  those,  over  whom  he  has  povi  er,  in  ways 
contrary  to  all  holiness. 

"  But  may  not  people  he  deceived,  concerning  this  life,  ami 
fancy  they  have  it,  when  they  know  nothing  of  the  matter?"— 
Most  undoubtedly.  The  scripture  mentions  such  persons  in  the 
Apostles'  time ;  and  there,  most  likely,  have  been  such  at  all 
times.  But  this  is  no  argument  against  the  truth,  but  for  it. 
Here,  as  in  other  cases,  cxcefitio  jirobat  rcgulam:  if  there  was 
no  line,  there  could  be  no  deviation.  It,  however,  strongly  ur- 
ges, that  every  professor  should  exaviiJis  and  firove  himself: 
and  this  the  real  believer  is  always  desirous  to  do.  Our  Lord 
hath  proposed  a  rule  for  trial  ;  and  so  have  his  Apostles.  He 
tells  us,  concerning  others,  by  their  fruitsy  ye  shall  know  them  : 
he  assures  us,  concerning  ourselves,  ye  must  be  born  again. 
His  Apostjes  follow  his  doctrine,  and  affirm,  that  if  any  man 
have  not  the  sfiirit  of  Christy  he  is  7ione  of  his  ;  and  that  every 
man.,  that  hath  this  hope  in  him,  fiurifieth  himself  even  as  he  is 
pure.  Take  these  with  many  other  such  tests,  and  compare 
them  together  in  our  own  bosoms  ;  we  cannot  but  see  some- 
thing correspondent  with  or  contrary  to  them,  arising  within  our- 
selves. If  we  are  sincere  in  the  inquiry,  we  shall  pray  before  we 
make  it:  we  shall  pray  to  that  searcher  of  hearts  to  prove  and 
?rz/,  whether  there  be  any  ivay  oftvickednessin  us  ;  and  we  shall 
beg,  with  tears,  to  be  led  into  the  nvay  everlasting.  No  hypo- 
crite asks  about  the  matter,  at  least  never  asks  in  this  secret  earn- 
est manner  before  God.  He  wishes  to  take  it  for  granted  ;  and  he 
desires,  that  ail  men  should  take  it  for  granted  too.  The  true  Chris- 
tian is  never  satisfied,  but  with  the  testimony  of  his  own  conscience, 
the  testimony  of  God's  word,  and  the  testimony  which  is  laid  down  in 
this  sentenceof  the  Apostle,  Aer(?3i/  nve  knonv  that  he  [GiO(P^  abide th 
in  us.)  by  the  spirit  ivhich  he  hath  given  us.  1  John  iii.  24.  These  ev- 
idences, indeed,  may  be  sometimes  clouded  ;  but  there  will  ever 
be  light  enough  to  distinguish  the  reality  of  their  existence  ;  as, 
in  the  shortest  and  the  darkest  day,  people  can  see  a  wide  differ- 
ence between  that  and  the  night.  Serious  Christians  soon  Mill  dis- 
cern a  real  believer  under  a  cloud,  even  though  the  believer  seeniE 
himself  bewildered,  and  ready  to  give  up  all  for  lost.  Persons 
upon  a  hill  can  sec  the  end  of  the  thickets  beneath  them,  v/hile 
those  in  the  thickets  are  puzzled  about  the  way  through,  think 
themselves  in  an  impenetrable  forest,  and  cannot  view  a  step  of 
their  progress  before  them.  In  temptations  of  this  kind,  it  is 
well  to  advise  with  csiablished  and  experimental  Christians,  and 


SPIRIT  OF  LIFE.  U3 

specially  pious  ministers,  who  if  they  have  not  been  exercised 
in  this  manner  themselves,  must  know  many  that  have,  and  are 
*heretbre  the  more  able  to  suit  their  instructions  and  advice. 

It  is  an  invincible  argument  of  comfort  to  the  believer,  who 
knows,  that  the  life,  which  he  liveth  in  the  flesh  by  the  faith  of 
the  Son  of  God,  havimdef<;cndle  life,  that  /le  can  never  perish 
from  it,  and  that  it  cannot  cease  from  him.  He  is  enabled  to 
view  it,  not  as  /lis  07ynlife,  but  as  the  life  of  God  in  him  ;  and 
he,  therefore,  is  the  more  persuaded  of  the  perinanericy  of  the 
gift  from  the //er/ze^wiV^/ of  the  giver.  I'o  talk,  as  some  poor 
unacquainted  people  do,  of  the  perishing  nature  of  this  immortal 
life,  appears  to  him  (what  it  truly  is,)  first,  the  uttering  of  an 
absurd  error  in  itself  then,  a  most  gloomy  and  uncomfortable 
position  for  the  soul  of  the  Christian,  and  in  fine  a  direct  blasphe- 
my against  the  divinity  of  the  Holy  Ghost.  'Tis  readily  granted, 
that  such  persons  do  not  see  these  consequences,  or  it  may  be 
hoped  they  would  abhor  them  ;  but  they  follow  as  necessarily  from 
their  principles,  as  the  conclusions  of  the  most  perfect  syllogisms 
do  from  their  respective  premises.  Such  professors  debase  the 
glory  and  truth  of  God's  promises,  v/hich  are  as  immutable  as 
himself;  they  endeavour  to  rob  his  people  of  their  strong  conso- 
lations  founded  upon  this  immutability  ;  and  they  hold  forth,  in  its 

5tead, what  ? — a  dark  uncertain  void,  where  no  prospect  of 

stability,  no  ground  of  hope,  can  relieve  the  mind.  They  pre- 
posterously suspend  a  man's  salvation  upon  his  own  will  and 
strength,  when  the  man  of  himself  cannot  so  much  as  think  one 
good  thought  towards  it,  nor  do  (what  is  less  indeed  thaji  tluB, 
because  Christ  says  it  is  least  of  all  '.vith  respect  to  rfo/n^- J  aught 
to  make  one  hair  blacker  nohite. — And  thus  much  for  this  arro- 
gant presumption  of  man,  which,  whether  it  be  more  Impious  or 
absurd,  it  is  indeed  difficult  to  say. 

Our  God,  believer,  is  a  God  mi  chart geabhj  true.  The  life, 
which  he  grants  to  the  soul,  is  strictly  indefeasible  ;  or  it  could 
not  have  been  for  his  glory  to  have  granted  it.  It  was  granted  by 
God,  upon  a  covenant  of  promise  and  power,  which  stipulates  lo 
perform,  and  twws^  perform  (if  its  author  be  true)  whatever  it  hath 
stipulated.  If,  when  we  were  dead,  this  Spirit,  of  which  we  are 
treating,  graciously  gave  us  life,  without  any  procurement  of 
our  own  ;  surely,  he  will,  at  least  with  equal  ease,  preserve 
this  life  already  bestowed,  and  lead  it  on  to  eternal  bliss.  This 
life  is  given  in  and  through  Christ  for  this  very  end.  He  holds  it 
as  the  Afoo',  for  his  people  as  the   ncml>ers,     llcnc^j  he  :j  r/,r 


144  SPIRIT  OF  Lit'E, 

mediator  of  the  J^'e-vj  Testament,  or  covenant,  that — they  which 
are  calledmight  receive  the  firomi^e  of  eternal  inheritance.  The 
calling  of  men  by  God,  is  the  making  of  them  saints  to  God- 
The  Holy  Spirit  doth  not  sound  in  men's  ears,  as  men  do,  without 
effect,  but  is  a  still  small  voice  in  the  soul,  which  (while  it  speaks) 
works  new  creatures,  and  transforms  to  the  image  of  God's  dear 
Son.  The  believer  also  doth  not  receive  this  grace  of  the  spirit 
of  life,  without  a  mediation  ;  because,  without  the  Mediator,  the 
holy  God  could  have  no  communion  with  defiled  sinners  :  but  he 
receives  every  grace,  mercy,  promise,  and  blessing,  in  Christy 
for  Christ's  5a^(?  and  for  iha  glory  of  Christ.  Hence  the  Spirit  is 
called  the  spirit  ofUfe  in  Christ  Jesus,  Rom.  viii.  2.  as  well  as  the 
sfiirit  of  life  from  Gorf,  Rev.xi.  II.  We  have  no  access  to  the 
Father  but  by  Christ ;  no  communion  of  the  Spirit,  but  in  him. 
Through  his  human  nature  we  approach  to  the  divine  ;  and  (what 
ia  stiil  more)  through  the  seme  human  nature,  glorified  in  him, 
we  are  partakers  of  the  divine.  He,  that  is  joined  to  the  Lord,  is 
one  sfiirit :  i.e.  there  is  an  indissoluble  union  between  God  the 
Father  and  believers  through  God  the  Son,  who  hath  assumed 
our  nature,  and  who  partook  of  both  natures  to  become  a  due 
mediator,  and  also  by  the  power  and  effectual  working  of  God  the 
Spirit.  Thus  tlieir /j/v  i3hid:xii(\  laid  up  with  Christ  in  God ;  and 
because  hep.veth,  they  live  also.  The  life  is  in  the  Son  for  them, 
brought  through  the  Son  by  the  Spirit  Into  them,  and  by  it  they 
are  united  to  Father,  Son,  and  Spirit,  for  evermore.  John 
xiv.  17,  19,  2Q.  xvii.  21,  &c.  O  what  glory  to  God  from  man, 
what  security  for  man  to  God,  rest  in  this  glorious  truth  !  The 
Apostles  are  full  of  this  subject  in  their  several  epistles  to  the 
brethren.  They  admire  and  bless  God  for  this  unutterable  be- 
nignity to  their  souls.  They  seem  transported  at  times  with  the 
exhilarating  views  of  the  divine  beneficence  in  Christ  Jesus,  and 
labor  to  express  the  gratitude  they  felt  by  words,  which  after  all 
teem  with  big  thoughts  that  cannot  be  expressed.  Behold,  ivhat 
manner  of  love  !  0  the  defith  I  arc  among  the  fervent  exclama- 
tions of  their  spirits,  which  could  neither  fitthom  the  defith,  nor 
describe  the  manner,  of  what  they  saw  and  enjoyed.  They  only 
fx/!r(7s*  by  these  terms,  t^hat  the /oz/e  is  altogether  inexjircssible. 
In  Heaven,  doubtless,  their  language  is  the  same  ;  for  the  farther 
they  see  into  what  is  infinite,  and  the  more  they  enjoy  of  what  is 
eternal;  the  wonder,  the  love,  the  transport,  must  increase  up- 
on them,  and  (in  a  devotion  which  mere  mortals  cannot  feel)  en- 
tirely rapt  them   up  in  the  sublimity  of  praise.    The  highest 


SPIRIT  OF  LIFE.  145 

praise  is  even  then  (as  it  were)  but  dumb,  in  declaring  the  good- 
ness or  the  glory  of  the  Lord  :  the  loudest  acclamation  of  Heaven 
is  but  like  the  stillest  silence,  when  that  acclamation  attempts  to 
utter  the  mighty  majesty  of  God.  It  can  sing  almost  nothing. 
To  this  purpose,  the  Psalmist  no  less  justly,  than  beautifully, 
says,  firaise  is  silent  for  thce^  O  Gody  in  Zion.  Ps.  Ixv.  1.  It 
cannot  declare  his  glory,  it  cannot  express  how  much  he  is  to  be 
praised.  As  the  most  pungent  grief  stuns  the  faculties  and  makes 
men  dumb;  so  this  height  of  God's  due  praise,  when  faith  can 
look  up  to  it,  absorbs  all  human  and  angelic  powers,  and  would 
leave  the  creatures,  like  Daniel  and  some  others,  quite  over- 
whelmed with  the  sense  of  its  majesty  (Dan.  X.  8.  Rev.  i.  17. 
Ezek.  i.  28.)  did  not  the  spirit  of  life  from  God  go  forth  to  sup« 
port  them. — Happy  believer !  all  this  blessedness,  all  this  tri- 
umph and  transport,  shall  one  day  be  thine  !  Thou  shalt  be  fit- 
ted for  this  work;  as  this  work  is  already  prepared  for  thee.-— 
Doth  not  thy  heart  burn  within  thee  in  the  foresight,  or  rather 
from  the  foretaste,  ot  this  delightful  portion,  of  this  everlasting 
joy,  with  which  the  stranger  intermeddleth  not!  Satan  cannot 
touch  it,  the  world  cannot  take  it  away ;  no,  nor  even  thy  con= 
temptible  flesh  detain  thee  from  it.  This  thou  shalt  drop  as  a 
filthy  garment,  and  the  others  shall  be  removed  far  away.  Then 
shalt  thou  be  all  life  in  this  spirit  of  life,  all  activity  by  his  power, 
all  love  by  his  goodness,  all  purity  by  his  holiness,  all  joy  by  his 
blessing.  Surrounded  by  innumerable  millions  of  happy  spirits, 
like  thyself;  grief,  corruption,  and  sin,  thou  shalt  see  no  more. 
Fitted  for  God,  thou  shalt  enjoy  God.  One  with  Christ,  thou 
shalt  be  like  him.  The  Father,  Son,  and  Spirit,  will  commune 
with  thee  through  the  human  nature  of  thy  Saviour,  and  impart 
all,  what  thou  wilt  be  able  to  receive  of  the  vastness  of  glory. 
Thou  wilt  then  know,  whatever  is  to  be  known  by  the  purified 
intellect  of  man,  concerning  the  Trinity  in  Unity,  the  Unity  in 
Trinity,  the  incarnation  of  the  Messiah,  and  all  the  other  acts  and 
intentions  of  the  covenant  of  truth.  The  veil  of  ignorance,  which 
thou  hast  often  deplored,  together  with  sin  its  cause,  shall  entire- 
ly be  done  away.  Every  faculty  shall  be  dilated  with  the  love  of 
God,  and  every  capacity  filled  with  his  joy.  O  couldst  thou  see 
the  high  employment  of  the  blest,  couldst  thou  conceive  but  the 
half  of  their  glory  ;  this  dull  poor  life  below  would  appear  doub- 
ly dull  and  disgusting,  and  thy  soul  would  be  crying  out  in  a  I'ap- 
ture,  "  co77ie,  Lord  Jesus  ;  come  quickly  !  Hasten^  my  beloved.) 
and  my  friend  '  My  soul  panteth  for  thee  j  yeaj  my  heart  and 
VOL.  H.  T 


146  SPIRIT  OF  LIFE. 

7ny  flesh,  the  ineanest  faculty  that  I  have,  for  thee,  eveuforthee, 
the  living  God  I  When  Hegcsius  a  great  philosopher  first  pjeach- 
cd  the  immortality  of  the  soul,  and  from  reason  asserted  that 
there  must  be  a  better  world  for  the  spirits  of  men  than  this  we 
live  on  ;  two  of  his  hearers  went  away  and  put  an  end  to  their 
mortal  lives,  in  order  (as  they  hoped)  to  enjoy  it.  Though  thei? 
firaclice  was  wrong  ;  yet  how  many,  who  are  called  Christians, 
will  their  fervor  condemn  !  If  these  Heathens  could  not  endure 
to  live  upon  earth  from  the  bare  notion  of  an  immortal  joy  ;  O 
■what  hearts  have  we,  that  we  should  cling  so  close  to  the  earth, 
and  be  ready  to  sacrifice  almost  our  very  souls  to  obtain  but  a  small 
particle  of  it ;  even  when  life  and  immortality  are,  in  a  manner, 
laid  open  to  our  view  by  the  Gospel !  Old  men,  what  say  ye  to 
this  ?  Ye,  who  are  treading  quick  towards  the  grave,  and  yet 
liave  lingering  hearts  for  the  world  ?  Can  ye  rejoice  to  die ;  not 
because  death  brings  you  to  the  end  of  pain,  but  to  the  end  of 
sin,  and  to  the  beginning  of  life  eternal  ?  "  Grey  hairs  (says  ati 
ingenious  physician)  are  church-yard  flowers,  which  may  serve  to 
them  that  bear  them,  instead  of  passing-bells,  to  give  them  cer- 
tain notice,  whither  they  are  suddenly  going."*  These  hang 
about  your  ears  :  have  they  sounded  t/ius  in  your  ears  ;  and  do 
ye  find  pleasure  in  the  sound  ?  O  what  an  honorable  example 
ai-e  you  privileged  to  give  among  men,  if  grace  be  in  your  hearts, 
and  glory  in  your  eye  ?  You  may  respectively  say  with  good  ol(\ 
Polycarp,  yet  without  his  particular  trials  "  I  have  served  for  so 
many  years,  [he  served,  as  he  told  the  Roman  proconsul,  86 
years]  ray  good  master  Christ;  and  he  hath  ever  been  kind 
to  me :  and  shall  I  forsake  him  now  ?"  You  are  upon  the 
threshold  of  Heaven,  and  may  almost  hear  the  melodies  of  the 
blest:  surely  the  din  and  confusion  of  the  world  can  never  be  en- 
tertaining to  you.  Wliat  is  earthly  clamor  to  those  who  live 
above  it  ? — The  muttering  of  slaves  in  a  mine,  which  free  men  in 
day-light  and  good  air,  when  they  hear  it,  only  commiserate  oi' 
contemn.  Com«  then,  old  believer,  some  few  steps  more ;  and 
all  the  life  of  Heaven  is  yours.  Commit  your  grey,  hairs  to  Him, 
■who  hath  said,  that  not  one  of  them  shall  perish.  And  if  not  one 
of  these  shall  perish ;  how  mucli  less  the  least  of  your  dearer  con- 
cerns, the  hopes  of  your  soul,  the  promise  of  a  mansion  in  Hea- 
ven !  Cheer  up,  therefore,  and  say,  with  an  aged  believer  like 
thyself,  "  t'/iough  my  heart  and  my  Jlesh  Jail ;  though  all  the 
strength  of  my  nature  be  gone  and  tlie  very  grasahopper  is  a  bur- 

*  Smith's  Portrait  of  old  .%e.  p.  148.  3d  Edit. 


WATER  OF  LIFE.  147 

ufM  ;  yet  God  is  the  strength  of  my  heartland  my  fiortion  forever  I 
I  trust  in  the  ancient  of  days  to  whom  all  my  days  are  hntfevj^  as 
Xomyselfihcy  2iVe  evil ;  tiwdihc  %h2\\  renew  my  youth  as  the  ea- 
gle^sy  and  give  me  that  immortal  bloom,  which  shall  grow  bright- 
er and  brigiiter  throughout  eternity  !  Behold,  Lord,  thy  servant:  be 
it  unto  me  according  to  thy  word  1**  Dear  old  friend ;  it  shall  be  so  ; 
thou  shalt  have  this  cordial,  and  more.  Wait  for  thy  Lord  ;  and 
he,  that  will  come,  shall  coine  a?id  will  not  tarrij.  He  will  replen- 
ish thee  with  eternal  youth  ;  and  thou  shalt  remember  thy  cares 
and  thy  infirmities  no  more  for  ever. 


WATER  OF  LIFE. 

LIFE  hath  already  been  considered  as  an  attribute  of  the 
Holy  Spirit,  and  consequently  as  a  proof  of  his  divinity.  He  is 
the  spirit  of  life  to  imfiart  life,  and  the  water  of  life  to  nourish  it 
when  imparted.  When  and  where  this  spirit  breathes,  this  water 
flows  :  or,  in  other  words,  to  whomsoever  the  Holy  Ghost  con- 
veys life,  he  immediately  so  possesses  the  soul,  as  to  maintaiii  it 
continually,  finally,  eternally.  It  has  been  repeated,  that  God 
uses  this  emblematical  language  in  order  to  illustrate,  from  the 
natural  objects  around  us,  the  necessity,  the  riches,  and  (in  many 
respects)  the  manner  of  his  grace.  He  hath  employed  the  em- 
blem of  water  for  that  end,  and  thereby  shews  us,  that  this  fluid 
is  not  more  necessary  to  the  subsistence  of  the  material,  than  this 
Holy  Spirit  is  to  the  spiritual  or  intellectual  world.  And,  hence, 
he  is  most  admirably  denominated  (what  the  Godhead  alone  could 
have  denominated  him)  the  living  Water,  and  Water  of  Life,  or 
Liives. 

Every  body  knows,  that  water  is  a  simple  and  transparent 
fluid,  which  enters  into  the  composition  of  all  matter,  at  least  all 
the  matter  of  our  system.  There  is  no  substance,  whether  an- 
imal, vegetable,  or  mineral,  without  it.  The  accretions  of  the 
hardest  substances,  probably  even  of  precious  stones  which  are 
as  hard  as  any,  are  formed  by  this  univej'sal  principle,  and  pos- 
sibly derive  a  proportional  perfection  from  its  purity.  Every 
being,  which  has  a  proper  life,  lives  by  it ;  and  whatever  grows, 
through  it  receives  its  growth.  When  they  decay,  they  return 
for  the  most  part  to  water,  not  excepting  the  driest  substances, 
as  to  one  of  their  original  principles.    We  have  no  fluid  so  subtle 


14$  WATER  OF  LIFE. 

and  penetrating,  excepting  fire  :  it  enters  into  the  minutest  par- 
ticles and  pores  of  matter,  into  the  finest  vessels  of  animals,  and 
the  smallest  tubes  of  plants.  It  will  pierce  through  substances, 
■which  detain  air  itself.  And,  wherever  it  enters  according  to  the 
oeconomy  of  Providence,  it  promotes,  sustains,  and  increases  life  ; 
preserves  all  material  natures  in  their  proper  classes  of  being  ; 
and  is  one  of  the  first  principles  in  the  fabric  and  constitution  ol 
the  world.  Wiiether,  in  short,  it  be  considered,  as  productive 
of  health  to  animal  and  vegetable  being,  as  requisite  to  the  beauty 
and  existence  of  the  earth,  or  as  the  great  mechanic  power,  by 
■which  God  woi'ks  in  the  sustentation  and  action  of  the  whole  uni- 
verse ;  we  may  perceive  a  noble  propriety  in  the  sensible  image 
for  a  representation  of  the  spiritual  agency,  and  divinity,  of  the 
Holy  Ghost. 

The  necessity  and  use  of  this  admirable  fluid  in  all  things,  im- 
pressed some  ancient  philosophers  with  a  notion,  that  it  was  the 
first  principle  of  universal  life,  and  that  therefore  (as  they  had  not 
then  conceived  the  idea  of  an  universal  mind)  it  must  be  God,  or 
the  source  of  the  Gods.* 

At  the  creation  of  the  world,  the  sfiirit  of  God  i^oved,  or  brood- 
ed+«/i07z  the  face  of  the  'ivaiers,  ingenerating  life  with  this  fluid 
into  all  the  material  substances  as  they  were  created,  and  diffusing 
the  i^uid  itself  through  all  the  members  of  this  terrestrial  frame 
for  the  support  of  the  life  bestowed.  Jn  this  first  great  instance, 
he  acted  by  water  for  the  sustenance  of  all  things,  declaring  upon 
fact,  that,  without  his  express  energy,  it  had  no  power  of  its  own 
to  support  the  natural  being  of  things,  and  declaring  also  in  the 
emblem  of  that  fact,  that  the  spiritual  life  of  men  is  by  his  infu- 
sion,  that  it  can  by  no  means  subsist  without  him. 

To  explain  and  enforce  this  important  truth,  there  are  many 
rites  and  declarations,  concerning  the  use  of  water,  both  in  the 
Old  and  New  Testaments.  These  all  refer  to  the  agency  of  the 
spirit  of  God,  and,  at  the  same  time,  shew,  for  the   most  part, 

*  Cicero,  in  his  first  book  de  natura  Beorum,  says,  th.it  Thales  the  Mile- 
sian was  the  first  who  asserted,  tli.at  "  God  was  that  viind,  who  formed  all 
things  out  of  water ;"  but  he  presently  adds,  that  Anaxagoras  was  the 
first  who  affirmed,  that  tlie  design  and  frame  of  all  things  was  ])lanned 
and  formed  by  the  power  and  reason  of  an  infinite  mhid.  The  honor,  liowev- 
er,  is  gencr-illy  attributed  to  the  latter,  who  was  surnamed  Naj,  or  viind, 
upon  the  doctrine. 

j  The  ancient  heathens  had  many  obscure  traditions  both  concerning'  the 
cosmogony  and  the  state  of  man  before  .ind  about  the  times  of  the  Hood. 
Thus,  according  to  Dr.  Thomas  Gajc,  quod  Mo>C3,  per  Spikitum,  qui  aquas, 
jovcbat,  expressitjT.^yitt'ii  J)er  Zutji  designabant.  Not.  in  Jambl.  Sect.  viii.c.S- 


WATER  OF  LIFE,  149 

that  this  agency  and  its  blessings  result  only  through  the  great 
Redeemer. 

It  was  not  by  chance  that  the  people  of  Israel,  after  their  de= 
parture  from  Egypt,  were  led  to  Rejihidim^  ivhere  there  ivas  no 
water  Jbr  thein  to  drink.  Exod.  xvii.  God  himself  led  them  thith^ 
er,  to  teach  believers  among  them,  and  believers  also  among  us, 
a  lesson  of  his  grace,  as  well  as  of  his  power.  Moses,  npon  their 
complaint  of  thirst,  was  to  go  on  before  the  people,  and  with  the 
rod  of  authority,  which  God  had  given  him,  was  commanded  to 
smite  a  great  rock  which  formed  a  part  of  the  mountain  in  Horeb. 
It  was  very  improbable  to  human  reason,  that  a  dry  impenetrable 
substance,  as  a  rock  is,  should  afford  the  fluid  of  water  at  all, 
and  much  less  a  sufficient  quantity  for  the  lasting  refreshment  of 
so  many  hundred  thousand  people  :  but  Moses  was  too  wise  too 
reason  upon  God's  revelation  :  he  obeyed  it  in  faith.  Behold 
(says  the  Lord)  /  will  stand  before  thee  there  upon  the  rock.  In 
this  and  in  the  xx  chapter  of  Nuinbers,  where  the  fact  is  repeat- 
ed with  other  particulars :  we  iind,  that  the  water  came  out 
abundantly,  and  supplied  the  whole  congregation. — We  are  not 
left  \.o guess  at  xhe  instruction  meant  by  this  wonderful  transaction  : 
the  scripture  is  full  upon  the  subject.  The  rock  (says  the  Apos- 
tle) wa^  C^rw?;  and  Christ,  to  the  eye  of  reason,  when  he  ap- 
peared in  the  flesh,  was  just  as  unlikely  to  afford  all  the  benefits 
of  salvation,  as  the  rock  in  Horeb  was,  at  the  stroke  of  a  stick, 
to  send  forth  water.  So  thought  the  Jews  when  they  saw  him  ; 
and  so  think  all  unbelieving  Gentiles  :  while  both  of  them,  with- 
out meaning  it,  only  fulfil  thereby  the  scriptures  concerning  him. 
He  was  c  niaji  of  sorrows,  and,  to  human  view,  barren  even  of 
comfort  for  himself.  Yet  it  pleased  the  Lord  to  smite  him  ;  and, 
at  his  smiting,  forthwith  issued  out  the  water  of  life  everlasting. 
John  iv.  1^.  He  gives  this  living  water.  If  any  man  thirst  (says 
he,)Z(rf  him  come  unto  me  and  drink.  He  that  believeth  on  me,  as  the 
scripture  hath  said,  out  of  his  belly  shall  fiow  rivers  of  living 
ivater.  Bui  this  spake  he  of  the  Spirit,  which  they,  that  believe 
on  him,  should  receive  s  for  the  Holy  Ghost  was  not  yet  given^ 
because  that  Jesus  was  not  yet  glorifed.  John  vii.  37,  See,  God 
was  in  Christ ;  and  this  he  emblematically  declared,  when  he 
said  to  Moses,  behold,  take  notice,  /  will  stand  before  thee  there 
upon  the  rock.  The  rock  was  nothing  in  itself  to  this  purpose, 
and  could  have  yielded  nothing  without  God  :  nor  could  Christ 
liave  redeemed  us  by  his  human  nature  alone  ;  for  he  could  not 
liave  merited  but  by  the  divine.'*    When  this  human  natrre  ^Ta5 

*  See  Vol.  I.  p.  90,  ?;c. 


150  WATER  OF  LIFE, 

smitten /or  the  transgressions  of  his  people ;  then  came  forth, 
even  with  sensible  demonstration,  the  Spirit  of  God  from  this 
Jesus.  It  was  however  the  same  spirit,  which,  in  all  past  ages, 
had  proceeded  from  him,  and  even  then  had  spiritually  accom- 
plished his  own  office  to  helicvers  in  those  iypes,  which  proclaim- 
ed the  work  and  sufferings  of  the  Redeemer,  til!  he  should  ap- 
pear in  the  world.  The  spirit  operated  in  virtue  of  that  eternal 
covenant,  by  which  Jesus  also  was  considered  as  a  Lajnb  already 
slain  from  the  foundation  of  the  nvorld. — The  whole  congregation 
of  Isrncl  was  replenished  from  the  water  nut  of  the  rock;  and 
so  is  the  whole  Church  of  God  by  the  spirit  of  life  in  Christ  Jesus  ; 
and  this  by  the  way,  affords  the  reason  why  he  is  called  so  often 
the  Spirit  of  Christy  as  well  as  the  Spirit  of  God. 

It  was  the  same  lesson,  which  was  taught  by  the  standing  rite, 
recorded  in  Lev,  xiv,  4,  If  a  man  had  been  healed  of  the  leprosy ^ 
the  mode  of  cleansing  was,  that  the  Priest  should  go  forth  to  him 
out  of  the  camp,  and  command  tv,-o  clean  living  birds  to  be  taken 
for  the  person,  with  cedar-wood,  and  scarlet  (or  scarlet-wool  or 
silk)  and  hyssop.  One  of  the  birds  was  to  be  killed  in  an  earthen 
vessel^  over  running  water  (Heb.  living  vjatcr  or  water  of  lives  j) 
and  the  other  bird  was  to  be  dipped,  with  the  cedar,  the  scarlet, 
and  the  hyssop,  in  the  blood  of  the  bird,  which  was  killed  over 
this  running  watter.  The  man  was  then  to  be  sfirinkled  seven 
limes  with  the  hlood  ;  in  consequence  of  which  he  was  pronoun- 
•ed  clean,  and  the  living  bird  was  let  loose  into  the  open  field. 
So  the  redeemed  of  the  Lord  have  Christ  for  their  High-Priest, 
who  came  to  them  in  their  pollution,  and  when  cast  out  of  the 
■amp  of  God.  He  is  also  the  sacrifce  itself.  His  divine  nature, 
represented  by  that  aerial  creature  the  bird,  was  placed  in  our 
human  nature,  under  the  well-known  image  o^an  earthen  vessel, 
and,  in  it,  suffered  for  their  sins.  Out  of  his  side  came  forth 
blood  and  tvater,  the  two  testimonials  of  cleansing.  As  the  bird 
was  kifled  over  or  upon  the  living  or  running  water  ;  so  Christ 
offered  himself  through  the  eternal  spirit^  which  that  water  signi- 
fied, imto  God,  z.rtd  poiireth  ou^  that  spirit  upon  his  people,  when 
he  sprinkleth  them  with  his  blood.  The  sprinkling,  reiterated 
seven  times  denotes  the  perfect  purification  by  that  blood.  The 
living  bird  also  represents,  under  another  form,  the  Lord  Jesus, 
This  was  to  be  dipped  mhXood,  and  to  rise  from  it.  and  to  fy 
away.  So  Christ  was  buried,  and  rose  again,  and  is  now  ascend- 
ed into  Heaven,  having  obtained  et€r7ial  redemption  for  his  peo- 


WATER  OF  LIFE.  IJI 

pie.    Through  him,  the  Spirit  of  Life  became  the  Water  of  Life 
for  them,  all-elTicacious  to  cleanse  and  replenish  for  evermore. 

If  we  go  through  the  whole  ceremonial  of  the  law,  we  shall 
find  the  application  oi  water  made  in  a  variety  of  instances,  which 
■were  appointed  to  shadow  forth  the  necessary  and  illustrious  agen- 
cy of  the  Spirit  of  God.  The  Priests  were  to  be  outwardly  wash- 
ed with  water,  in  sign  of  their  inward  purification,  and  not  from  a 
political  motive  of  ?nere  cleanliness^  (as  some  authors  have  very 
xmscripturally  supposed  ;)  and,  in  allusion  to  this,  the  gi'cat  ex- 
pounder of  the  Jewish  ritual,  rerommends  to  believers,  that  their 
bodies  be  tuashed  ninth  imre  ivater,  by  which  he  means,  that  their 
outward  life  and  conversation  should  be  purified  from  the  filth  of 
sin,  as  well  as  their  hearts  be  sprinkled  from  an  evil  conscience, 
Heb.  X.  22.  Exod.  xxix.  4.  Lev.viii.6.  Men  are  not  truly  quali- 
fied  to  minister  in  holy  things  without  the  water  of  life ^  whatever 
be  their  parts  or  learning  ;  and  nothing,  done  for  God,  can  be  ho- 
ly, but  by  \\.?>  purification.  Lev.  viii.  7.  It  Avas  necessary  eveii 
for  Christ  himself,  as  the  great  High-Priest  of  our  profession,  to 
offer  himself  with  this  water,  or  the  Eternal  Spirit  so  called  ;  as 
•was  prefigured  by  the  sacrifice  of  the  red  heifer,  whose  ashes 
were  to  be  mingled  with  water,  and  kept  for  the  Church,  as  a-zyc- 
ter  of  separation,  or  purification  for  sin..  Numb.  xix.  Thus 
Christ  came /iz/ u-a^dT  ;  not  only  in  his  own  innocence  hut  in  the 
power  cf  the  Spirit ;  and  also  by  blood,  shedding  his  own  life  for 
the  lives  of  his  redeemed.  His  merit  was  confirmed  by  the  Holy 
Spirit,  and  is  applied  by  him  to  all  the  people  of  God.  This  the 
Apostle  seems  to  mean,  in  1  John  v.  7,  8,  by  the  Three  that  bcfir 
witness  in  Heave?:,  and  the  Three  that  bear  witness  in  earth  ;  the 
former  giving  spiritual  testimony,  the  latter  a  sensible  one,  that 
the  work  of  salvation  is  accomplished  by  Christ.  The  three  di- 
vine persons  bear  witness  to  believers  concerning  Christ ;  and  this 
is  called  the  witness  of  God,  which  every  believer  hath  in  himself : 
verses  9,  10,  The  spirit  of  the  believer  witnesses  to  the  truth  oi" 
what  God  reveals,  setting  to  his  seal  that  God  is  true,  respecting 
the  efficacy  of  the  water  and  the  blood,  or,  in  other  words,  of  the 
Spirit  and  Christ,  in  their  engagements  of  salvation.  And  these 
three,  namely,  the  believer's  spirit,  this  water,  and  this  blood, 
agree  in  one  :  i.  e.  they  all  harmonize  and  agree  together  in  one 
object,  and  in  one  great  end  and  purpose  fully  accomplished  for 
that  object.  Thus  (we  may  i-epeat  the  heavenly  truth)  Christ 
fame  not  by  water  only,  to  sanctify  by  the  Spirit;  but  by  water  and 


152  WATER  OF  LIFE. 

blood  ;  I.  e.  by  the  united  efficacy  of  his  oivn  atonement  and  of" 
tlic  Spirit's  purification  and  blessing. 

Nothing  was  clean  or  purified  to  the  Lord,  but  by  this  emblc- 
inatic  nvater  of  sefiaration.  The  spoils  taken  from  the  enemy  un- 
derwent this  ceremonial  or  purification.  Numb.  xxxi.  23.  And 
this  was  to  declare  to  believers,  that  all  victory  over  sin  was  to  be 
effected  by  him  and  ascribed  to  the  Spirit  of  God,  working  in  them 
through  the  great  Mediator.  For  this  reason,  Christ  is  said  to  be 
'ivith  his  fieofile  always,  even  to  the  end  ;  not  in  his  corporal  pre- 
sence, or  human  nature,  for  .?Aa^  is  SLSCcnded  into  the  holiest  till 
the  time  of  restitution  ;  but  in  the  Spirit,  who  is  one  with  him  and 
v/ith  the  Father,  and  who,  dwelling  in  his  people,  fulfils  the  scrip- 
ture, that  God  is  in  them  of  a  truth.  In  a  word,  there  was  a  con- 
stant use  of  tvater  in  the  Mosaic  ritual,  in  order  to  shew  the 
Jews,  and  to  shew  us  by  them,  that  the  grace  of  sanctification  and 
all  its  blessings  must  be  derived  through  Christ,  from  the  Holy 
Ghost.  Considered  in  this  view,  they  do  exhibit  many  important 
truths,  which,  as  other  parts  of  scripture  prove,  they  were  intend' 
ed  to  exhibit ;  whereas,  without  this  consideration,  they  dwindle 
into  insignificant  ceremonies,  unworthy  of  a  divine  institution, 
and  have  either  no  meaning  at  all,  or  no  meaning  of  importance 
to  any  man.  And  this  result  would  contradict  an  universal 
rule,  laid  down  concerning  the  Bible,  that  all  Scri/iture  is  given 
by  insfiiration  of  God,  and  is  profitable  for  doctrine,  for  refiroofj 
for  correction,  for  Instruction  in  righteousiiess.  2  Tim.  iii.  16. 

If  we  turn  to  the  Christian  dispensation,  water,  as  the  emblem 
of  the  Holy  Spirit's  agency,  is  appointed  in  one  of  the  two  sacra- 
ments to  signify,  that  our  introduction  to  a  new  life,  and  to  the 
company  of  those  who  have  obtained  this  life  here  and  hereafter, 
is  by  his  renovating  power  alone.  Except  a  man  be  born  of  wa- 
ter, (says  our  Lord,  employing  the  long-accustomed  QmhXcm)  and 
of  the  Spirit,  (explaining  directly  what  the  emblem  signified)  he 
cannot  enter  into  the  kingdom  of  God*  John  iii.  5.  Tlic  simple 
element  alone  is  nothing  in  this  respect,  not  even  the  whole  world 

*  As  the  Spirit  of  Life  preserves  the  Hiithfiil,  so  he  is  the  breath  of  tlie  Lord 
to  de  stroy  tlie  ungodly.  Tlie  same  water,  wiucli  drowned  the  world,  sustain- 
cdtlieark,  or  clnurh,"  from  destruction.  It  is  a  just  observation  of  the  learn- 
ed Mr.  Bryant,  who,  speaking  of  this  tu-k,  says  ;  "  It  was  of  such  a  model  and 
c  onstruction  as  ])hiin)y  ir.dicated,  that  it  was  never  designed  to  be  managed, 
or  directed  by  the  hands  of  men.  And  it  seems  to  have  been  the  purpose 
of  Providvnce  throughout,  to  signify  io  those  -who  were  saved,  as  well  as  to 
their  latest  postcritv,  tliat  tlieir  prescrv.ition  w;'.s  not  in  any  di'grce  effected  by 
human  means."  .^nal  of  ant.  Myth.  Vol.  ii.  i>.  197.  The  Christian  reader  wiU 
anticipate  any  reflections,  how  exactly  tliis  emblem  corresponds  with  tlie 
-:'.;ttc  of  I'ic  cli'.UTli  ill  ullage!}. 


WATER  Of  LIFE.  153 

of  waters,  could  they  be  thrown  upon  a  man,  or  were  he  plunged 
into  them.  Of  themselves,  they  could  sooner  wash  the  Ethiopian 
white,  than  purify  one  sin.  If  they  had  a  voice,  they  would  take 
up  the  words  in  Job  ;  and  the  Depth  luould  say^  It  is  not  in  me  s 
and  the  Sea,  It  is  not  loith  me.  Job.  xxviii.  14.  God  understand^ 
cth  the  way  thereof, and  he  knotveth  the  place  thereof,  v.  23  :  Itio 
from  Him  alone,  that  there  is  any  blessing  or  use  in  the  crea» 
tures.  He  only  makes  his  ordinances  effectual,  and  adds  to  the 
outward  sign  the  thing  signified  thereby.  To  be  truly  born  of 
water,  is  indeed  to  be  born  of  the  Spirit ;  In  other  words,  the  Spi' 
rit  of  God  will  operate  upon  the  believing  soul,  as  water  acts  in 
the  frame  and  composition  of  all  material  things.  These  cannot 
live,  nor  increase,  nor  be  pure,  without  that  salutary  fltiid  ;  nor 
can  the  Christian  be  in  reality  a  Christian,  nor  put  forth  one  act  of 
the  truly  Christian  life,  but  by  the  life  and  agency  of  the  Spirit  of 
God.  All  substances  are  dry  and  dead,  when  deprived  of  elemen=' 
tary  water  i  And  so  are  all  souls,  as  dead  to  God  as  souls  can  be, 
and  as  evil  Spirits  are,  without  the  possession  and  support  of  this 
water  of  life.* 

The  whole  office  of  the  Divine  Spirit,  under  this  emblem  of 
living  water,  turns  upon  these  two  points  of  Life  and  Purification^ 
throughout  the  Bible.  In  fact,  these  two  are  but  one  ;  for  purity^ 
being  the  true  life  of  Spirits,  purification  is  nothing  more  than  the 
conti?iuance,  increase,  ov  support,  of  the  spiritual  life  bestowed. 
When  a  being  continues  to  live,  it  is  not  by  the  adhibition  of  an^ 
other  life, but  by  the  support  of  the  same  life.  In  like  manner,  the 
soul,  being  made  alive  by  the  agency  of  the  Spirit,  doth  not  re» 
ceive  new  and  new  life  from  time  to  time,  but  a  maintenance  of 
the  same  spiritual  life  by  the  Spirit's  power.  Thus,  a  soul,  once 
born  of  God,  or  of  the  Spirit  who  is  God,  can  never  die  again,  un* 
less  the  being  of  whom  it  is  born,  can  die,  or  should  withdraw  the 
siupport  of  his  life,  which  he  hath  most  positively  declared  he  will 
not.  Hence,  those  people,  who  talk  of  the  defectability  of  graccj 
approach  so  nearly  to  charging  the  Almighty  Spirit  with  impotence 
or  falsehood,  that  they  ought  to  consider  well,  how  closely  they 
advance  to  indirect  blasphemy  against  him.  It  is  not  sufFerable 
among  men  to  publish  any  thing,  which  affects  the  honor  and  dig'- 

*  When  man  fell  from  God,  he  lost  this  laatert  and  so  became  parched 
ground,  a  -wilderness,  &c.  Hence  it  was,  that  wlien  believers  in  the  Old  Tes- 
tament acknowledged  their  fall  and  loss  of  God's  presence,  they  poured  out 
water  before  him  in  humiliation  and  confession  of  soul,  acknowledging  there- 
by, that  they  were  lost  and  landone  without  his  mercy.  See  1  Sain,  vii.  <5. 
2  Sam.  xiv.  14. 

VOL,    II,  U 


154  WATER  OF  life: 

nity  of  a  king  :  and  how  far  the  truth  and  majesty  of  Jehovah  can- 
be  safely  questioned  by  poor  mortals,  it  seems  of  much  impor- 
tancc  to  them,  that  they  should  inquire. 

In  the  law  (as  we  have  said)  there  was  no  sacrifice  for  sin  with- 
out some  use  of  water.  This  points  out  to  us,  that,  as  the  Spirit 
never  acts  but  in  and  through  Christ  with  respect  to  his  people, 
so  Christ  is  never  received  but  by  and  with  the  influences  of  the 
Spirit.  They  are  as  undivided  in  their  operations,  as  in  their  es- 
sence. A  man  eannot  truly  believe  in  Christ,  but  by  the  power  of 
the  Holy  Ghost  :  Nor  cana  man  have  the  Holy  Ghost,  who  doth 
not  truly  believe  in  Christ.  There  is  a  reciprocity  in  the  two  di- 
vine off;ces,  which  illustrates  and  magnifies  both,  and  for  which, 
respecting  the  divine  glory,  they  were  covenanted  and  underta- 
ken. Christ  is  the  fountain  of  life  ;  and  the  Holy  Spirit  is  the 
•water  of  life  from  that  fountain.  Christ  is  also  called  the  fountain 
of  Israel,  because  the  water  of  life  flows  from  him  only  to  his  Is- 
rael, or  true  and  spiritual  people.  Christ  is  likewise  termed  a 
fountain  sealed,  a  fountain  of  §-arde?is,  a.  fomitain  ofiened  to  the 
house  of  David,  and  to  the  inhabitants  of  Jerusalem  ;  because  none 
but  the  Spirit  of  God  can  zmseal  this  fountain,  and  impart  the  wa- 
ter of  life  from  it ;  because  it  is  not  a  common  spring,  but  stands  in 
God's  Garden  or  Church  ;  and  because  only  the  house  or  family 
of  the  spiritual  David  ;  i.  e.  all  true  believers,  who  are  citizens  of 
the  heavenly  Jerusalem,  are  privileged  to  draw  from  it.  As 
Christ  cannot  be  a  dry  fountain,  or  be  without  water  for  his  peo* 
pie  ;  so  the  Spirit,  as  the  water  of  life,  flows  only  to  them  through 
that  fountain.  The  humanity  of  our  great  Redeemer  is  the  grand 
Tifxus  or  bond  by  which  v/e  are  united  to  hijn,  and  in  him  to  the 
Spirit,  and  through  the  Spirit  to  the  Father.  Hence  the  life  of 
believers  is  said  to  be  from  Christ,  who  is  their  life,  and  from  the 
Sp.irit  and  from  the  Father  ;  because  it  is  their  joint  bestoivment 
as  to  its  nature,  though  each  distinct  person  is  oeconomically  dis 
tinguished  in  the  respective  manner  of  its  bestowal  or  enjoy- 
inent. 

For  this  great  purpose  there  ia  so  much  mention  made  in  the 
scriptures  of  the  use  o{  living  water,  or  the  water  of  life.  Be« 
licvers,  being  planted  or  grafted  into  Christ,  are  to  grow  and  in- 
crease by  the  continual  watering  of  the  Holy  Spirit.  As  they 
need  his  influence  and  support,  from  moment  to  moment :  he  hath. 
graciously  promised  to  water  thern  every  moment.  As  they  re- 
quire free  access  to  Christ,  as  to  their  fountain,  from  whom  this 
v/ater  of  life  proceeds  ;  the  grant  runs.  Whosoever  will,  let  bim 


WATER  OF  life;  IS5 

Ceke  the  water  of  life  freely.  They  are  athirst  for  this,  and  there- 
fore they  will  to  drink  ;  and,  being  ivilling  to  drink,  they  may 
ttrink  freely  and  for  ever.  The  Spirit  gave  them  life^  or  they 
could  have /e/?  no  thirst :  They  thirst  for  increasing  life;  and 
they  may  have  it  to  their  full  replenishment  and  joy  by  him.  O 
what  a  glorious  promise  is  here  to  those,  who  thirst  for  the  living 
God,  and  who  feel  within  them  a  will  to  drink,  not  out  of  the  bro" 
ken  cisterns  of  the  world,  which  can  hold  no  water,  but  Out  of  the 
inexhaustible  fountain  of  living  waters  !  To  such  the  word  isj 
drink,  yea  drink  abundantly,  O  beloved  J 

From  the  foregoing  considerations  it  may  appear,  that  it  is  the 
peculiar  office  and  glory  of  the  Spirit  of  God  to  be  the  water  of 
Iff e  unio  his  people,  and  the  water  of  fmrification  to  keep  them 
clean,  when  made  alive,  from  their  original  filth  and  pollution. 
He  is  called  the  Holy  Spirit,  not  only  because  he  is  intrinsically 
holy  in  himself,  for  this  cannot  be  doubted,  but  because  he  is  the 
author  of  all  bolineos  and  purification  to  the  Church  of  God.  He 
gives  life,  sustains  it,  and  purifies  it  from  the  filth  of  the  earthen 
vessel  into  which  it  is  -received.  He  is  not  mere  passive  power 
like  elementary  water,  and  therefore  he  .calls  himself  living  wa- 
ter, water  of  Ufe,  or  of  lives.  He  both  gives  life,  and  acts  in  the 
life  given.  As  water  naturally  rejects  imparities,  and  purges 
away  all  heterogeneous  particles,  till  nothing  remain  in  its  sub- 
stance but  its  own  pure  fluid  :  How  much  more,  then,  must  the 
water  of  life  cleanse  all  defilements  from  the  hearts  of  his  peo- 
ple, till,  in  the  appointed  time,  nothing  shall  remain  but  its  own 
pure  life  within  their  souls ! 

If  these  premises  be  admitted,  and  admitted  they  must  be  upon 
the  ground  of  the  scriptures,  they  conclude  most  invincibly  for 
the  Divinity  of  that  blessed  Person,  by  whom  such  supernatural 
operations  are  performed.  No  effect  can  rise  above  its  cause : 
And  therefore,  as  these  effects  are  above  all  created  might,  it  fol- 
lows, that  720  creature  could  perform  them.  But  the  Holy  Ghost 
hath  performed  them ;  and  it  is  his  office  to  perform  them.  Will 
Beelzebub  himself  say,  then,  that  he  is  a  creature  ?  Beelzebub, 
with  all  his  effrontery,  would  disown  such  logic,  as  would  render 
him  as  much  a  fool  as  he  is  a  devil.  He  knew  Christ  in  the  flesh, 
and  acknowledged  his  divine  power  and  glory  :  And  he  hath  seen 
too  much  of  the  mighty  works  of  the  Spirit  of  God,  not  to  know, 
that  only  God  himself  could  have  wrought  them.  So  many  de^ 
monstrations  of  this  grand  truth,  even  upon  experiment  (to  use 
a  favorite  word  from  modern  philosophy),  might  convince  modern 


156  WATER  OF  LIFE, 

philosophers  themselves,  were  they  to  be  convinced  by  God*& 
machines  rather  than  tlieir  own,  that  this  is  a  truth  resulting  from 
the  God  of  truth.  The  mighty  signs  and  •mondem^  wrought  by 
the  power  of  the  Sfnrit  of  God^  do  so  manifest  and  testify  /;jc 
eternal  poiver  and  Godhead^  that  they,  who  presume  or  persist  to 
deny  it,  are  left  without  excuse.  Rom.  xv.  19.  i.  20.  T}iey  have 
no  refuge,  but  to  deny  the  signs  and  wonders  themselves ;  and, 
in  this  refuge,  they  must  deny  all  religion  and  revelation,  com- 
mence avowed  heathens,  and  utterly  reject  the  scriptures  and 
tlieir  God, 

Upon  these  strong  foundations,  believer,  rest  the  pi'oofs  of  thy 
blessed  supporter's  Divinity,  They,  who  deny  it,  may  pretend 
indeed  to  kiss  the  Bible ;  but  they  do  it,  like  Judas,  either  to  be- 
tray, or,  like  some  customary  perjurers,  only  to  gain  by  it.  That 
a  sincere,  sensible,  and  intelligent  mind,  which  is  able  to  see  the 
consequences  and  combinations  of  facts  and  doctrines,  should 
oppose  the  very  principles  upon  which  all  those  facts  and  doc- 
trines have  proceeded,  and  in  spite  of  the  effects  disown  the 
cause  ;  can  only  be  accounted  for  in  one  way,  and  in  the  way  St„ 
Paul  accounted  for  the  preposterous  unbelief  of  the  Jews.  Acts 
3cxviii.  25,  &;c.  And  that  this  is  the  true  mode  of  accounting  for 
this  procedure,  appears  from  hence  ;  let  the  man  be  once  touched 
by  the  grace  of  this  Spirit  (and,  blessed  be  God,  there  have  been 
many  instances  of  this  kind) ;  let  him  feel  himself  to  be,  as  he  is, 
a  poor,  lost,  and  guilty  creature ;  let  him  find  his  own  nature 
suiful,  helpless,  and  hopeless  in  itself  throughout ;  let  him  cm* 
brace  the  Lord  Jesus  Christ  as  his  only  rock  of  salvation,  and  his 
blood  and  righteousness  as  the  only  means  of  his  acceptance  with 
God;  and  he  owns  at  once,  that  this  mighty  change  in  his  heart 
and  life  could  only  be  effected  by  a  divine  power,  and  that  this  ii 
the  power  of  the  Spirit  of  God.  No  longer  will  he  doubt  of  the 
divinity  of  his  person,  no  longer  disown  the  omnipotence  of  his 
grace.  lie  is  charmed  with  this  truth,  as  the  comfort  of  his  soul, 
and  blesses  God,  that,  as  he  alone  could  have  mercy  upon  such 
a  worm  and  restore  him  to  life,  surely  he  will  do  nothing  in  vain, 
but  bless  him  to  life  eternal.  The  demonstration  is  brought 
home  to  his  heart ;  and  he  could  juat  as  soon  deny  his  own  exis- 
tence, as  dare  to  oppose  the  divhiity  of  God  the  Holy  Ghost.  It 
is  a  truth,  as  certain  as  the  Bible  itself,  that,  let  the  man  be  who 
he  may  or  what  he  may,  if  he  gainsay  the  divine  nature  and  glory 
of  the  Spirit  of  God,  he  neither  knows  his  own  heart,  nor  the 
book  of  God,  nor  the  power  of  God,  and  hath  no  true  hope  or 


WATER  OF  LIFE.  15l? 

comfort  in  his  soul,  while  he  coniinuesin  this  state,  for  life  eter» 
nal.  Speak,  conscience,  in  him  that  reads  this,  and  bear  witness 
for  God,  that  these  things  are  so. 

The  whole  book  of  God  is  a  book  of  exp.erience^  as  well  as  of 
instruction.  It  is  a  channel  provided  by  the  Spirit  of  Life,  ancj 
himself,  as  the  Water  of  Life,  flows  within  it;  and  thus  wher- 
ever the  book  is  understood,  it  is  not  like  other  books  labored 
with  fine  thoughts  or  bright  compositions  only,  but  full  of  life, 
demonstration,  and  power.  To  the  real  believer,  it  is  a  book 
sprinkled  for  his  use  by  the  blood  of  Jesus,  and  his  conscience  is 
sprinkled  with  the  same  blood  to  use  the  book.  See  Hebr.  ix.  19. 
There  are  no  naked  principles,  void  of  influence  or  use,  in  the 
scripture ;  but  they  all  apply  to  the  heart,  mind,  and  conduct, 
and,  wherever  they  enter,  make  the  whole  man  the  wiser  and  the 
better  for  eternity.  Continual  appeals  are  made  in  this  book  to 
men's  experimental  knowledge  of  divine  truths  ;  and  this  kind  of 
knowledge  is  the  only  one  called  by  that  name  in  the  original 
•word,  and  becomes  the  taste  and  enjoyment  of  the  things  assu- 
med to  be  known.  Carnal  professors  of  Christianity  do  not  com- 
prehend this  quickening  mode  of  acquiring  theology,  but  erro«- 
neously  suppose,  that  it  consists  in  high  notions,  refined  ideas, 
or  some  metaphysical  speculations.  On  the  contrary,  it  is  so 
plain  to  the  renewed  capacity,  that  he  ivho  runs  may  read  it,  and 
he,  who  wills,  may  enjoy  it.  The  Spirit  of  truth  prepares  the 
heart  for  the  truth,  and,  by  this  preparation  of  the  Spirit,  the 
most  ignorant  man  apprehends  so  much  truth  as  is  necessary  to 
salvation;  and  the  most  learned  can  do  no  more.  As  with  the 
manna,  he  that  can  gather  but  little,  has  no  lack  ;  and  he  that  ga- 
thers much,  has  none  to  spare.  The  reason  is,  both  apprehend 
it  by  an  higher  operation  than  their  own  :  And,  without  this  ope- 
ration, they  cannot  apprehend  it  at  all.  There  were  divers  ivash^ 
ing-s  and  carnal  ordinances  i?nposed  on  the  Jews,  until  the  time  of 
reformation^  or  the  appointed  season  of  correction  and  explana- 
tion  ;  and  these  shadowed  forth  the  purifying  operations  of  the 
Holy  Spirit :  But  the  carnal  Jews,  like  too  many  of  our  nominal 
Christians,  knew  nothing  of  the  matter,  and  did  the  work  as  a 
work,  without  the  sense  of  its  experimental  instruction.  They 
were  no  more  cleansed  by  the  spirit  of  the  law,  though  they 
punctually  followed  the  letter  of  it,  than  some  of  our  modem 
professors  are  by  the  sacrament  of  baptism.  They  thought,  that, 
if  they  put  aivay  the  Jilt h  of  the  Jiesh  literally,  it  was  all  very 
vi^W  with  them,  and  that  their  mind  ?ind  conscience,  however  dcr 


TSS  WATER  OF  LIFE. 

filed,  would  stand  in  the  judgment.  Our  Lord  corrects  this  gross 
Kiistake  in  Mark  vii.  And  in  Luke  xi.  38.  he  seems  to  omit  the 
common  practice  of  washing  before  meals,  on  purpose  to  have 
an  occasion  of  explaining  that  original  design,  which  had  been 
forgotten,  and  without  which  all  these  outward  services  became 
empty  ceremonies,  oi'  (in  the  Apostle's  indignant  phrase)  weak 
and  beggarly  elements.  That  design  was  not  a  political  one  fra- 
med by  Moses's  own  brain,  in  order  to  induce  cleanliness  in  a 
hot  climate  among  a  nasty  people,  as  so-me  have  pretended  to  ac- 
count for  the  institution  ;  but  a  piece  of  instruction  to  the  people, 
like  the  rest  of  the  law,  to  lead  up  their  minds  by  natural  types 
to  high  and  heavenly  things.  As  all  natural  men  do,  the  carnal 
Jews  courted  the  shadow,  and  lost  sight  of  the  substance.  They 
did  what  was  right  in  following  the  outward  precepts,  but  they 
become  guilty  of  perversion,  when  they  so  rested  in  them,  as  to 
look  no  farther.  Hence,  the  Apostle  calls  such  men  taells  nvith- . 
out  'water  ;  they  are  in  form  wells  professing  to  have  and  to  yield 
•water?  but  because  they  haye  none,  they  may  justly  be  called 
empty  professors. 

When  a  man,  therefore,  applies  to  his  own  experience,  he 
soonHiay  know,  either  that  he  hath  not  this  divine  Spirit,  or  Wa- 
ter of  Life  in  him,  and  so  he  knows  not,  in  truth,  whether  there 
he  any  Holy  Ghost;  or  else,  that  he  hath  the  blessing  of  his 
grace  in  him,  which,  from  the  very  nature  of  it,  he  is  sure  could 
onlv  be  the  work  of  a  divine  agent.  If  any  man  have  not  the 
Spirit  of  Christ  he  is  none  of  his  :  and  in  that  case  all  his  belief 
or  unbelief,  respecting  his  divinity,  is  a  mere  notion,  and  ends 
in  nothing  (unless  God  prevent)  but  to  harden  him  on  the  oae 
band,  or  to  make  him  secure  and  careless  on  the  other.  To  con- 
vince a  man  in  his  sins  of  tiiis  truth,  speculatively,  that  the  Holy 
Ghost  is  God  :  is  not  woi'th  the  labor  of  writing  one  line.  He  may 
hold  it,  or  not  hold  it ;  it  is  just  the  same  to  him.  The  divinity 
cf  the  Spirit  can  afford  no  more  comfort  to  him,  than  tlie  bare  idea 
of  God's  justice  or  vengeance  upon  sinners.  On  the  other  hand, 
vheii  this  truth,  concerning  the  Holy  Ghost,  is  applied  to  the 
real  believer;  he  can  say,  upon  the  warrant  of  God's  word,  that 
he  ought,  and  upon  the  testimony  of  his  own  conscience,  that  he 
doth  apprehend  and  know  it,  experimentally,  to  the  comfort  and 
r  upport  of  his  soul.  He  further  can  say  ;  "  once  I  was  dead,  but 
:,ow  am  alive  to  my  God.  Once  I  was  blind  to  my  true,  and  my 
everlasting  interests  ;  but  now  I  see  them  :  once  I  was  a  scoffer 
iX  true  religion,  and  coald  not  endure  (what  I  thought)  the  insup- 


WATER  OF  LIFE.  159 

portable  strictness  of  an  holy  life  ;  but  now  I  love  and  rejoice  in 
it  as  my  portion,  and  find  all  its  paths  to  be  paths  of  peace.  God's 
■word  tells  me,  that  this  I'enewal  or  restoration  to  life  is  by  the 
power  of  the  divine  Spirit ;  that  he  converted  my  soul,  and  sup- 
plies it  with  that  living  luater,  by  which  it  is  comforted  and  nour- 
ished for  his  heavenly  kingdom ;  and  that  I  am,  with  all  the  re- 
deemed, to  be  cm  habitation  of  God  through  the  sfiirit.  My 
heart's  experience  tallies  with  the  holy  scripture,  and  assure3 
me,  in  conformity  to  it  ;  that  he,  who  hath  wrought  this  selfsame 
thing  in  me,  is  God,  And  I  see  it  as  impossible  for  it  to  be  the 
■work  of  a  creature,  as  it  is  impossible  for  creatures  to  create  at 
all,  and  so  give  a  life  which  they  have  not  in  or  from  themselves. 
I  could  much  sooner  believe  that  a  fly  could  create  an  Angel  o? 
frame  a  world,  than  that  any  being,  who  depends  for  his  all  upon 
another,  should  of  his  own  will  beget  me  by  the  word  of  truth,  and 
as  he  will,  divide  unto  me  and  others  severally,  all  those  gifts, 
which  are  positively  and  directly  called  the  operations  of  God." 
James  i.  18.  with  I  Cor.  xii.6,  11. 

Experience,  which  is  the  repeated  work  of  God's  spirit  in  the 
soul,  teaches  the  believer,  that  the  several  outward  acts  of  wash- 
ing and  cleansing  loudly  preach  purity  of  heart  and  life,  and  were 
chiefly  enjoined  as  expressive  symbols  for  that  purpose.  Thus 
the  having  our  hearts  sprinkled  from  an  evil  conscience^  is  the 
great  object  of  the  legal  injunction,  that  our  bodies  be  washed 
iiith  pure  water,  Heb.  x.  23.  Thus  the  purpose  of  being  baptized 
outwardly,  is  a  sensible  expression  of  faith,  that  our  sins  are  washed 
G7yaj/ through  Christ  Jesus.  Actsxxii.  16.  Thus  this  outward 
washing  is  typical  of  the  mystical  was/ting  of  regeneration  and 
renewing  of  the  Holy  Ghost.  Titus,  iii.  5.  See  also  Ezek.  xxxvi. 
25.  And  the  whole  design  of  it  is  comprehended  at  once  by  the 
Apostle  in  these  words  ;  biit  ye  are  washed,  but  ye  are  sanctified^ 
hut  ye  are  justified,  in  the  name  of  the  Lord  Jesus,  and  by  the 
spirit  of  our  God,  1  Cor.  vi.  U.  Abana  and  Pharpar,  the  rivers 
of  Damascus,  the  Ganges  of  the  east,  nay,  Jordan  itself,  dignified 
as  it  hath  been  by  Christ  and  his  Prophets,  could  not  wipe  away 
one  spot  of  sin,  nor  purify  to  the  least  degree  of  holiness  :*  but  the 
blood  of  Christ,  and  the  living  water  alone,  from  the  spirit  of 
God.  Man  can  at  any  time  find  v/ater  enough  ;  as  John  Baptist 
said,  /  baptize  with  water,  Sec.     But  God  alone  can  baptize  with 

*  Epiphanitis  goes  farther,  and  says,  in  the  words  of  his  translator,  J\'eqiie 
eni'm,  occamis,  neque  omnia  fventa  ac  maria,  fuviique  perpetiii,  ac  f antes,  %mi~ 
"oersaqiie  imhripe.ra  A'a.inra  m  vnum  ro>/!ires'ia,  peixaia  ddrrp  potea'.  Contra 
Hc-meroh, 


.160  WATER  OF  LlrE. 

(what  the  water  signifies)  the  Holy  Ghost,  for  the  ablution  of  stn. 
In  vain  do  men  catch  at  the  shell  of  religion,  if  they  enjoy  not 
what  lies  within.  The  shell  hath  no  life  nur  food  in  itself,  though 
ordained  to  hold  and  communicate,  what  is  altogether  food  and 
life  to  those,  who  receive  it. 

But  some  may  yet  ask,  "how  shall  we  know  indeed,  that  our 
experience  is  true,  and  that  we  are  really  partakers  of  this  Water 
of  Lifer" — Consult  the  emblem,  which  God  has  set  before  you. 
Common  water  is  called  living  water,  because  it  is  running-  or 
moving  water.*  So  the  spirit  of  God  in  man  moves  and  acis,  is 
not  inert  himself,  nor  suffers  the  creature  to  be  so.  Has  he  stir- 
red up  the  mind  towards  God,  and  Christ,  and  heavenly  things  ? 
Doth  he  cleanse  from  the  filth  of  sin,  and  the  flesh,  and  earthly 
things?  Are  the  affections  of  the  heart  engaged  for  God,  and 
the  actions  of  the  life  employed  to  his  glory  ?  Is  there  a  positive 
renunciation  of  self,  and  a  continual  breathing  after  a  nearer  com- 
munion  with  God  in  all  duties  and  functions  ? — These  are  the  acta 
of  life.  This  is  the  motion  of  the  living  water,  which  our  Lord 
describes  as  springing^  continually  running  and  springing  ufi  into 
everlasting  life.  It  flows  because  it  lives.  View  its  emblem  in 
plants  and  animals.  The  water  which  nourishes  them,  and 
forms  a  considerable  part  of  their  composition,  is  ever  in  act  and 
exercise,  is  always  moving  through  the  various  parts  and  chan- 
nels of  their  frame.  Thus  also,  the  Holy  Spirit  acts  in  the  soul 
of  the  Christian,  and  is  to  it,  respecting  its  divine  life,  what  ma- 
terial water  is  to  the  animal  life  of  the  body.  He  nourishes,  sa- 
turates, and  prepares  it  for  everlasting  glory.  This  is  a  very 
common  image  in  the  holy  scriptures,  particub,"ly  in  the  Old 
Testament,  and  must  have  occurred  to  the  frequent  observation 
of  every  serious  reader. 

As  we  have  corrupt  bodies,  and  walk  in  a  filthy  world,  we  our- 
tselves  have  need  of  frequent  cleansing  from  our  own  unavoidable 
defiiements,  and  should  look,  therefore,  with  candor  and  com- 
passion on  the  defilements  of  others.  This  lesson  is  taught  us  in 
a  most  forcible  emblem  by  Jesus  Christ,  in  John  xiii.  His  dis- 
ciples, except  one,  were  all  clean,  and  truly  so,  by  being  washed 
in  the  fountain  of  life.  Yei  the yceMieeded  repeated  washing  by 
hi7n,  and,  not  only  this,  but  washing  by  each  other.  In  plain 
words ;    our  obedience^  signified  by  the  feet  as  the  instruments 

*  Quemadmoditm  enim  corpus  animd  car  ens  von  movettir,  sed  coiUra  vivum, 
animx  vi  movetur  :  sic  aqua  efonta  pro/iuev^  ron.  quiesdt  ffrf  novetnr.  tiomar- 
iA  Johun.  iv    10 


WATER  OF  LIFF,  16i 

of  motion,  is  imperfect  at  the  best,  and  requires  much  cleansiHg 
from  God:  and  it  is  also  so  combined  widi  corruption,  that 
Christians,  knowing  their  own  infirmities,  should  be  tender  to  the 
infirmities  of  others,  endeavour  to  recover  them  from  their  falls, 
strive  to  cleanse  away  dirt  instead  of  sticking  it  on,  and  cover 
with  a  mantle  of  charity  whatever  may  be  concealed  without  inju- 
ry to  the  cause  of  God  or  to  society.  He  should  hate  the  «fn  as 
much  as  possible,  but  not  the  sinner,  who  is  to  be  tenderly  pray- 
ed for,  and  resto7-ed  upon  his  penitency  ivith  the  spirit  of  meek- 
ness. 

When  this  well  of  living  water  springs  up  in  a  man,  it  dispo- 
ses his  habit  and  frame  to  the  likeness  of  Christ  in  all  the  duties 
ef  love,  patience,  forbearance  and  humility.  The  life  and  conver- 
sation of  a  person  will  soon  shew,  whether  this  water  be  in  him  or 
not,  and  how  strong  or  weak  it  is  in  him.  It  cannot  run  long  in 
him  without  cleansing  his  lips  and  his  life  ;  as  the  muddiest  chan- 
Dcl  will  be  washed  from  its  filth  by  the  continued  accessions  of 
running  water.  A  foul  mouth  is  a  lying  mouth,  if  it  pretend  to 
have  been  cleansed  by  the  water  of  life  :  And  the  same  may  be 
said  of  the  heart,  if  it  can  indulge  itself  in  allowed  impurities.  If 
Pericles  also  an  Heathen  could  affirm  of  a  General,  tliat  "  he 
ought  not  only  to  have  clean  hands,  but  clean  eyes  too ;"  un- 
doubtedly it  may  be  urged  with  far  greater  reason  concerning 
the  Christian's  employment  of  that  faculty.*  Turn  aivay  mine 
eyes,  lest  they  behold  -vanity  ;  was  an  excellent  prayer  for  as  ex- 
cellent a  practice.  There  are  many  cufis  and  filatters  fairly  wash- 
ed on  the  outside,  which  will  not  bear  to  be  looked  at  within. — 
We  may  also  judge  of  the  strength  of  the  stream  by  the  manner 
of  its  flowing.  Shallow  little  rivulets  make  a  wonderful  rippling 
noise,  because  they  are  only  little  and  shallow.  The  deeper  the 
stream,  the  more  solid  and  calm  it  will  glide  along.  Its  object  is 
■use,  and  not  clamor.  While  it  yields  fertility  to  the  shores,  ancj 
profit  to  those  who  pass  upon  it  or  receive  a  portion  of  its  flood  ; 
its  depth  is  not  seen  by  the  eye,  nor  can  the  ear  perceive  its  flow  j 
yet  the  ear  is  gi-atified  by  the  sounds  of  those  who  enjoy  its  bene- 
fits, and  the  eye  is  filled  with  the  prospect  of  advantages  arising 
on  every  side.  But  rivers  are  rare,  and  deep  rivers  still  more 
rare  ;  while  rivulets,  bourns,  and  shallows,  not  to  say  puddles,  are 
common  wherever  we  go. 

Talking  or  wiiting  about  this  living  water,  if  it  end  in  writing  or 
ralking  only,  vvUl  do  the  soul  no  good      A  dissertation  upon  the 

■^Plutarch.    Life  of  Pericles. 
yoT..  IT,  ^\' 


16:^  WATER  OF  LIFE. 

properties  of  the  elementary  water  will  not  quench  the  thnst  ol  a 
jtiai!  ready  to  perish,  nor  yet  a  view  of  its  use  by  others  :  It  must 
be  drunk,  received  within,  and  appropriated  to  lumsclf.  Hence, 
all  true  believers,  are  said,  by  the  Apostle,  to  be  baptized  by  ont 
Spirit  into  one  body,  which  regards  their /27»- j/7cai ion  as  member? 
of  Christ,  and  to  have  been  all  made  to  drink  into  one  Spirit.,  which 
implies  their  reception  of  this  water  of  life  so  as  to  live  by  it.  I 
Cor.  xii.  13.  They  are  cleansed  from  outward  defilements  by  that 
very  Spirit,  by  whom  they  inwardly  enjoy  the  life  and  peace  oi 
God.  Were  this  more  understood,  and  the  necessity  of  it  more 
forcibly  felt,  even  by  good  men  ;  we  should  see  more  honor  ap- 
pear in  ibe  world  for  the  cause  of  true  religion,  than  can  possibly 
be  expected  from  hard  words  and  sharp  disputes,  which,  what- 
ever they  do  beside,  certainly  can  edify  nobody.* 

flappv  believer  !  How  art  thou  privileged  constantly  lo  be 
drawing  water,  this  very  water  of  eternal  life,  out  of  the  wells,  ov 
rather  fountains,  of  salvation  J  Isa.  xii.  3.  Thou  art  by  nature  a 
dry  soil,  and  situated  in  a  wilderness,  where  there  is  no  water  : 
But  God  nath  promised  to  make  this  wilderness  a  pool  of  water, 
and  this  dry  land  springs  of  water.  Isa.  xii.  18.  He  hath  begun 
to  fulfil  this  promise  in  thy  heart.  Thou  canst  not  say,  as  former- 
ly, that  there  was  no  plant  of  grace  within  thee  ;  no  hope,  no 

*  It  seems  impossible  for  any  veal  Ciiristian  to  read  the  following  words 
of  tiic  lute  Dr.  D-adndgc,  witliout  an  edifying  satisfaction.  This  amj.ible 
man,  tboiigi^  a  disse.ntei-,  undertook  a  very  laborious  revisal  of  Archbishop 
Jjeigh  con's  Comnientar).- on  ilie  firbt  Epistle  of  St.  Peter ;  and,  towards  the 
clo.ieof  3  long  and  excellent  pi-eiacc,  drops  ihese  sentiments,  winch  do  liim 
as  invich  hor.(/!-  as  aChr.stian,  as  his  other  valuable  performances  distinguish 
hir.i  for  a  scholar.  "  It  is  truly  nu"  grief  iliat  any  <hing  should  divide  me 
"  from  the  fullest  comraunion  with  those,  to  v>'hom  I  aui  united  in  bonds  of 
"  as  tender  affection,  as  I  uear  to  any  of  my  fellow  Christians.  And  it  js  my 
*' daily  prayer,  that  God  will,  by  his  gentle  but  powerful  influence  on  our 
•'  nunds,  mutually  dispose  us  more  and  more  for  such  a  further  union,  as  m.iy 
"  most  elfectually  consolidate  theProiestant  cause,  establish  tlie  tlirone  of  our 
"  gracious  sovereign,  remove  the  sc;  ndids  our  divisions  have  occasioned, 
"  and  strengthen  our  hands  in  these  efterts,  by  which  we  are  attempting,  .iiid 
"  might  Iheix  I  hope  more  sucxebsfully  aliempt,  the  service  of  our  common 
*'  (Jliristianitv." — If  die  pious  reader  lias  not  read  tliispivface,  and  the  admira- 
ble book,  to  v/hich  it  is  prefixed  ;  lit  has  yet  a  satisfaction  to  receive,  which 
it  \\  ould  be  even  injurious  to  deny  l.'imself.  Leighton's  v.orks  stand  among 
the  foremost  upon  practical  and  txpcrimental  Divuiity.  Dr.  Doddridge's  edi- 
tion :s  wholly  in  private  hands ;  but  it  is  a  favor  to  tlie  public,  that  anodier 
has  lately  been  set  forth,  under  the  direction  of  the  Rev.  Mv.  Foster. 

The  pious  reader  v.'ill  also  be  p'eased  tof.nd  almost  tliese  vei-y  sentiments 
in  the  DLvryoi  Mr.  Matthew  Htiuy,  published  in  the  account  of  his  life  by 
Mr.  Tonge, p.  225.  ]t  is  with  ufi:glit  one  reads  these  candid  and  Ciiholic 
opinions,  which  (Cod  be  praised)  are  lO  be  loimd  among  the  most  eminent- 
ly i^'jiucious  writers  both  ji  and  out  of  tlie  estabiislied  church,  May  this  har- 
mony of  grace  be  increased  ! 


WATER  OF  LIFE,  i63 

iovc,  no  desire  to  please  God,  nor  solicitude  about  salvation. 
These  graces  are  all  trees  of  the  Lord's  filayiting  :  The  wilder- 
ness within,  which  is  but  a  parched  sand,  could  not  have  raised 
them.  And  what  he  plants,  he  waters ;  sometimes  with  rivers, 
which  represent  his  sensible,  solid,  and  lasting:  ^'ace  ;  sometimes 
with  ra/n6>,  which,  though  perceptible,  are  short  and  occasional  ; 
and  sometimes  only  with  dews,  which  fall  invisibly,  yet  keep  the 
plants  alive  between  shower  and  shower,  till  they  are  matured  for 
glory.  The  Spirit  of  the  Lord  hath  an  order  and  a  season  for  all 
his  operations.  Not  a  drop  more  or  less  of  the  living  water  falls 
upon  a  believing  heart,  than  is  appointed  for  it,  or  appointed  for 
particular  good.  Hence  the  Psalmist  said,  mij  times,  my  sea- 
sons, opportunities,  or  fit  times,  are  in  thy  hand  cr  power.  And 
hence  the  wise  man  observes.  To  every  thing  there  is  this  time  or 
season,  and  to  every  fmrjiose  under  Heaven.  The  world  of  grace 
is  no  more  conducted  by  chance,  or  the  self -determining  will  of 
man,  which  is  exactly  the  same,  than  the  world  of  nature  i.-;.  And 
for  this  reason,  believer,  thou  art  privileged  to  entertain  a  more 
abundant  joy,  which  none  can  take  from  thee.  God's  omnipotence 
and  faithfulness  are  thy  safoty,  and  form  a  ground  of  security 
which  cannot  be  found  in  all  the  creatures,.  His  wisdom,  likewise, 
metes  out  thy  proper  portion,  and  works  in  the  whole  of  it  for  thy 
real  welfare.  The  divine  Spirit  waters,  cleanses,  replenishes, 
and  sustains,  from  time  to  time,  by  his  grace  all  that  principle  of 
life  in  thy  soul,  which,  left  to  thy  own  corrupt  nature,  would  soon 
perish  or  decay.  It  is  thy  privilege,  therefore,  as  well  as  thy  in- 
terest and  duty,  to  be  ever  looking  up  to  Him,  and  to  be  praying 
for  strength  and  wisdom  to  be,  as  constantly,  looking  out  from  thy- 
self. In  thee  all  is  barrenness  and  misery  :  In  Him,  all  is  life  and 
peace.  It  was  a  gracious  cry  of  St.  Augustine  ;  Domine,  libera 
me  a  malo  homine  meifiso  I  "  O  Lord,  deliver  me  from  that  evil 
TDZx\  ynyself !"  And  it  is  a  cry,  which  none  but  a  truly  gracious 
heart  can  feelingly  utter.  Whoever  can  utter  it  aright,  is  ena- 
bled so  to  do  by  the  power  of  that  Spirit,  who  discovered  so  much 
weakness,  sin,  and  corruption  within  the  heart,  as  to  make  it 
loathe  itself,  and  to  cry  out  for  his  present  and  omnipotent  aid. 
Nothing  but  omnipotence  will  satisfy  a  mind,  who  considers  the 
extent  of  sin  with  its  infinite  train  of  evils,  the  power  of  Satan  and 
his  adherents,  the  snares  of  all  sorts  laid  in  the  way,  and  the  in- 
ward disposition  of  corrupt  nature  to  follow  all  these,  both  in  ig- 
norance of  the  worth  of  God  and  in  enmity  to  the  will  of  God.  To 
discourse  with  such  an  one,  about  his  natural  no\yers  in  spiritu^i 


164  WATER  OP  LIFE. 

concerns,  is  to  him  entering  upon  a  romance,  which  never  has 
been  realized  since  the  fall  of  Adam,  and  which  never  can  be  re- 
alized  upon  the  present  constitution  of  things.  It  will  only  prove, 
that  the  discourser,  however  eminent  or  intelligent  in  other  af- 
fairs, knows  nothing  of  the  subject  in  hand,  or  (^mortifying  as  it  is 
to  human  pride)  is  not  duly  acquainted  with  his  own  heart.  It  is 
seeking  the  garden  of  Eden  in  the  deserts  of  Arabia  ;  nay,  worse, 
it  is  representing  those  very  deserts,  which  are  vast  tracts  of  in- 
hospitable sands,  to  be  groves,  and  parterres,  and  gardens,  and 
even  paradise  itself.  Such  a  fairy  land  may  amuse  those,  who  _ 
pursue  religion  as  they  do  their  reveries  ;  but  the  Christian  seeks 
for  solid  ground  to  walk  upon,  solid  comforts  upon  that  ground, 
and  finds  both  to  be  only  attainable  through  the  word  and  the 
luorkmg  of  Him  who  built  the  world. 

Blessed  be  God,  solid  ground  and  solid  comforts  are  attainable 
here  :  And  every  believer  is  privileged  to  po&sess  them.    "  But 
if  this  be  the  case  (says  some  drooping  heart)  why  go  I  mourning 
thus  all  the  day  ?  Why  do  I  not  experience  this  inward  blessed- 
ness of  God's  people,  and  taste  the  felicity  of  his  chosen  ?" — Ask 
thyself  first,  "  Why  do  I  desire  the  bles-sing  ?"    Is  it  with  a  view 
to  God's  glory  alone  ;  or  is  it  for  some  ease  and  satisfaction  to 
thyself?  It  is  wG^wra/ to  desire  happiness  j  but  it  is  not  natural 
to  desire  it  in  the  right  way,  and  for  the  right  end.  The  Devil,  with 
out  doubt,  would  be  happy  if  he  could  ;  and  so  would  the  wicked- 
est mortal  upon  earth.     Art  thou  contented  to  go  without  hap- 
piness, if  it  be  God's  will  ?  And  canst  thou  say  to  him,    Thy  iviU 
be  done  in  this  respect  ?  How  art  thou  seeking  peace  for  thy  mind  i 
And  what  end  dost  thou  propose  to  thyself  in  having  it  ? — These 
are  questions  which  are  worth  examining  ;  forthere  are  many  peo- 
ple, who  expect  the  comforts  of  the  gospel,  without  the  faith  of  the 
gospel  ;  and  as  many,  who  would  have  the  /leace  of  grace,  without 
the /f/^f  of  grace.     Into  these  two  classes,  perhaps,  all  sorrowing 
professors  may  be  resolved.     If  they  have  not  true  faith,  or  do  not 
exercise  that  faith  truly  ;  it  is  impossible  they  should  have  peace. 
While  darkness  rules  in  the  mind,  and  hides  the  object  of  salva- 
tion ;  they  can  no  more  trust  rn  it,  than  the  Israelites  could  look 
upon  the  Serpent  in  the  wilderness  at  midnight.    The  truths  of 
the  gospel  must  be  obvious  to  the  understanding,  and   the  will 
and  judgment  must  cleave  to  them,  before  a  man  can  be  comfort- 
ed by  those  truths.    And,  therefore,  where  the  soul  is  enabled  to 
see,  that  both  itself  is  a  sinner,  and  that  Christ  died  for  such  sin- 
nersj  holding  ferth  his  salvation  to  them  who  feel  their  need  o' 


WATER  OF  LIFE.  163 

it,  without  any  conditions  or  qualifications  but  that  need  s  it  will 
also  be  enabled  to  see,  that  one  soul,  thus  circumstanced,  is  as 
welcome  to  Christ  as  another,  and  that,  if  it  had  not  been  welcome 
to  Christ,  it  had  never  been  made  to  see  this  absolute  need  of  him, 
nor  to  feel  any  distress  about  its  own  miserable  condition  without 
him.  There  is  no  ground  of  hope  but  this  ;  for  God's  people  do 
not  come  to  Christ  for  salvation  as  elected  persons,  but  as  sinful 
persons  ready  to  perish.  Afterwards  indeed,  when  faith  is  esta- 
blished, the  sense  of  their  election  fills  them  with  "  sweet,  plea- 
sant, and  unspeakable  comfort  •"  but  it  is  by  no  means  their  prin- 
ciple of  hope  or  action  in  coming  to  Christ.  They  come  as 
wretched  and  undone  sinners',  depend  upon  him  only  as  such  ; 
and,  then,  finding  his  gracious  ^'oy  and  fieace  in  believing  commu- 
Dicated  through  the  divine  Spirit,  they  have  a  testimony  of  their 
adoption  into  God's  family,  and  find  this  testimony  confirmed  by 
the  assurance  of  his  free  favor  in  their  election.  Now,  a  mau 
cannot  see  and  feel  all  this,  without  receiving  consolation  :  And 
he  never  loses  this  consolation,  but  when  he  gets  off  from  this 
hinge  upon  some  other.     And 

Here,  he  gets  into  the  second  class  abovementioned,  namely, 
of  those,  who  live  not  the  life  of  grace.  The  greatest  saint,  that 
ever  lived,  could  never  find  peace  in  sin :  and  all  things  arc  sin, 
which  are  not  conducted  in  a  gracious  spirit  and  for  a  gracious 
end.  This  sin  is  the  source  of  all  sorrow.  A  negligent  walk  and 
conversation  proceed  from  lifelessness  in  grace ;  and,  therefore, 
it  either  degenerates  into  downright  hardness  and  stupidity,  prov- 
ing the  man  to  be  a  hypocrite  ;  or  it  brings  on  trouble  and  inquie- 
tude of  soul,  in  order  to  shew  the  man,  that  he  is  out  of  the  high- 
way to  Heaven.  If  a  careless  walk  will  break  tranquility  ;  whai 
must  be  said  of  a  sinful  and  unholy  conduct  ?  There  are  many 
persons,  who  are  always  aiming  to  unite  God  and  Mammon ;  and, 
indeed,  it  is  from  one  of  the  prevalent  corruptions  in  our  na- 
ture that  they  do  so.  They  carry  on  their  business  in  the  world 
without  the  least  grace  in  it,  or  prayer  over  it:  and  a  man,  wha 
cannot  pray  over  what  he  is  doing,  may  be  sure  that  there  is  no 
grace  in  it,  but  a  great  deal  of  sin.  A  person,  in  the  commis 
sion  of  a  fraud,  (though  it  may  not  be  an  open  cheating  like  an 
avowed  thief;  but  a  fraud  of  trade  and  occupation)  can  never  be 
so  impudent  with  God,  as  to  pray  for  his  assistance  m  it :  and,  if 
he  doeth  itby  liimsclf,  God  surely  leaves  him  to  misery  as  the 
effect  of  it.  A  cool  and  deliberate  siiiuggler,  for  this  reason,  has 
no  title  to  the  name  of  a  C  hristian ;  nor  those  liars,  (for  they  are 


166  WATER  OF  LIt'E 

not  to  be  called  by  'a  softer  name)  who  ask  high  prices,  that  peo- 
ple may  bidiov  comrhodities  more  than  they  are  worth  ;  nor  those 
cheatSf  who  will  take  more.  People,  who  follow  evil  professions 
of  business  (and  a  man  may  know  that  a  business  is  evil  which 
cannot  be  prayed  over,  both  in  its  act  and  design, J  or  who  follow 
just  professions  in  an  evil  way,  who  seek  nothing  but  money  or  self 
in  them,  without  any  i-espect  to  God's  glory  or  the  good  of  men  ; 
these  people  cannot  expect  happiness  in  the  Christian  profession, 
while  they  allow  themselves  in  practices  incompatible  with  it. 
They  cannot  say  over  their  gains  ;  "  here,  Lord,  thy  providence 
hath  bestowed  this  money  upon  me,  as  the  medium  to  answer  my 
own  necessities  and  those  of  my  family.  Thou  hast  been  pleased 
to  give  it  me  in  the  use  of  that  lawful  vocation,  which  thou  hast 
assigned  to  me  in  the  world  ;  and  I  pray  thee  to  put  thy  blessing 
in  it,  that  the  little  may  go  a  great  way  in  good  purposes,  or  that 
the  mnc/i  Biay  answer  thy  will  in  the  holiest  uses  ;  so  that,  for  ali 
of  it,  I  may  have  reason  to  bless  thy  providence  and  love,  in  be- 
stowing upon  me  the  means  of  doing  good,  and  enabling  me  to 
employ  the  means  for  thy  glory.  O  help  me  to  be  thankful  for 
this  mercy,  in  time  and  in  eternity!" — Can  a  man  be  so  pre- 
sumptuous, to  expect  peace  with  God  in  the  world,  who  cannot 
thus  pray  to  him  ?  Can  he  dare  to  hope,  that  God  will  be  Wis  part- 
ner in  fraud  and  deceit,  or  in  telling  lies  in  the  shop,  or  in  per- 
jury  at  the  custom-house  ?  Can  he  believe,  in  his  sober  senseS; 
that,  while  he  lives  in  the  indulgence  of  any  impurities,  either  in 
thought,  word,  or  deed,  the  Holy  Spirit  will  vouchsafe  him  the 
:omforts  of  holiness  ? — It  is  impossible. 

To  enjoy  peace  from  God,  a  man  must  ivalk  with  him,  and 
with  him  be  agreed  :  and  the  closer  he  walks  with  him,  the  more 
peace  will  be  found  to  flow.  The  soul,  v/hich  hath  the  true  taste 
of  the  Water  of  Life,  will  always  be  thirsting  after  it,  that,  in  its 
strength,  he  may  come  nighcr  and  nigher  unto  God,  and  enjoy 
the  sweetest  communion  with  him.  O  what  are  all  other  things 
to  such  a  Heaven-born,  such  a  Heaven-desiring,  soul !  What 
trash  docs  all  the  world  appear  to  him,  at  such  moments  of  life 
and  fervor,  which  men  vex  themselves  about  for  a  short  space  of 
time,  and  then,  at  death,  cast  all  away  !  What  poor  trifles,  in 
this  consideration,  are  the  honors  and  opinions  of  dying  worms  '. 
What  empty  joys  their  highest  pleasures  I  He  longs  for  God; 
he  thirsts  fur  him,  as  the  Water  of  Life  :  and  he  uses  the  things 
of  time,  as  a  traveller  does  a  carriage  upon  the  road,  only  for  an 
appointed  means  of  bringing  him  nearer  to  the  for.ntain,  whence 


SPIRIT  OF  TRUTH.  167 

tiiis  water  flows.  God  hath  given  him  a  mind  too  great  to  be 
laken  up  with  little  things,  and  a  temper  too  justly  ambitious  to 
be  put  off  with  less  tlian  eternal  things.  It  becomes  him,  there- 
fore, as  a  Christian,  to  be  exalted  above  other  men  ;  not  in  pride 
or  conceited  airs,  for  these  are  baseness  and  folly ;  but  in  that 
dignity  of  sentiment  and  expectation,  which  renders  him  most 
iike  to  the  God  he  serves,  and  most  useful  to  the  world  about 
him.  In  this  high,  yet  heavenly,  frame,  he  enjoys  the  subiimest 
and  most  extensive  views  :  and  the  higher  he  ascends  to  the  ob- 
ject of  his  soul  above,  the  less  and  less  do  all  worldly  matters  be- 
neath him  appear.  And  when  he  loses  sight  of  them  (as  ere 
long  he  shall,)  he  comes  at  once  into  the  full  vision  and  fruition 
of  God.  Blessed  are  the  dead  ivhich  die  in  the  Lord,  ccTrxpli,  in- 
:jtantly  ov  fierfectly.  There  is  not  a  moment  lost  between  their 
death  and  their  everlasting  bliss.  They  come,  at  once,  to  that 
fiure  river  of  the  Water  of  Life,  clear  as  crystal,  i.  e.  of  the  most 
transparent  holiness,  which  proceeds  out  of  the  throne  of  God,  and 
of  the  Lamb.  This  is  that  Holy  Spirit  which  comes  from  the 
Fatherand  the  Son,  and  which  purifies  and  replenishes  the  Church 
and  temple  of  God  throughout  eternity. — O  then,  what  are  men 
doing,  who  seek  not  this  eternal  good  i  what  are  believers  con- 
sidering, when  they  consider  not  tlicir  latter  end !  Is  this  the 
voice  of  Christ!  The  sjiirit  and  the  bride  say,  come.  Jnd  let 
hiin  that  heareth,  say,  come.  And  let  him,  that  is  athirst^  come. 
And  whosoever  will,  let  him  take  the  Water  of  lAfe  freely. — Here 
is  a  triple  call  to  endless  joy  ;  who  that  hears  it,  who  would  not 
wish  to  obey!  Who  that  feels  its  worth,  would  not  answer; 
^ome  Lord  Jesus,    come  quickly  I 


SPIRIT  OF  TRUTH. 

WHAT  is  truth  ?  was  the  inquiry  of  a  Heathen,  who  neith- 
er loved  it  nor  cared  for  it :  and  truth,  in  the  sense  of  the  scrip- 
tures, is  no  more  the  concern  of  the  great  bulk  of  mankind,  than 
it  was  of  Pontius  Pilate. 

Truth,  strictly  speaking,  is  that  which  exists  firmly  and  unal- 
terably. It  cannot  change;  for  then  it  would  lose  its  nature: 
error  only  is  mutable  and  various ;  and,  though  it  pass  through 
numberless  forms  and  semblances,  can  never  become  the  truth, 
which  is  perfect  iiniiy  and  rimfiUcUy.     Hence,  truth  is  not  only 


165  SPIRIT  OF  TRUTH. 

t'lie  foundation  and  reality  of  all  existence,  but  is  also  infinite  ex- 
istence ;  for  it  must  be  commensurate  with  all  being,  as  without 
it  being  is  only  ideal,  or  rather  no  truth  of  being  at  all.  But  there 
is  and  can  be  only  one  infinite  existence,  comprehending  all  things 
and  comprehended  of  none  ;  for,  could  it  be  comprehended  of 
any,  it  must  necessarily  be  bounded,  and  therefore  not  infinite. 
Here  then  truth  appears  to  be  an  infinite,  unchangeable,  and  eter- 
nal attribute,  which  can  be  applied  to  no  being,  but  that  which  is 
infinite,  unchangeable  and  eternal.  It  can  belong  therefore,  to 
none  but  God,  who  is  his  own  attributes,  and  consequently  that 
distinguished  one,  truth  i^se//" in  the  abstract.  And  he  is  called 
the  God  of  Truth  because  truth  in  him,  as  the  fountain,  flows 
from  him  into  all  the  creatures.  They  have  no  reality  or  existence 
but  in  him  :  and  he  only  can  impart  that  permanency  to  them,  which 
forms  the  continuance  of  their  being.  According  to  his  iiame  Je- 
hovah, He  is  :  and  he  alone  exists  of  himself :  all  entities  are  in 
him  and  from  him,  and  with  this  difference  likewise,  that  time  is 
applicable  to  them,  but  not  to  him.  All  being,  but  the  Divine^ 
be^an  to  be;  whereas  Jehovah  eternally  fs,  and  only  is,  in  an  un- 
utterable supremacy  of  nature. 

It  must  be  the  same  with  all  the  spiritual  and  invisible  species 
of  being,  as  it  is  with  the  visible  and  material.  There  can  be  no 
truth  in  mental  act  or  energy,  but  as  it  proceeds  from  this  root 
of  truth,  which  communicates  what  is  communicable  of  itself  to 
all  existences,  according  to  their  order  and  capacity.  The  gos- 
pel, which  treats  of  both  truth  in  essence  and  truth  co7nmunicated, 
is  the  truth  of  God,  because  it  both  proceeded  from  him  as  its 
cause,  and  returns  to  him  and  to  his  glory  as  its  end.  It  takes  in- 
Yinan's  salvation  as  means  or  uses  to  that  end;  but  this  salvation 
necessary  as  it  may  be  to  the  happiness  of  a  fallen  creature,  can 
be  no  more  the  original  motive  of  God's  action  than  his  other 
operations  in  the  world.  He  will  ever  appear  to  be  his  oivn  mo- 
tive, having  none  higher  or  lower  than  himself,  which  certainly 
is  suitable  to  his  perfection ;  and  whatever  he  hath  wrought  in 
and  for  his  creatures,  began  with  himself,  and  tiierefore  not  occa- 
sioned by  them.  The  proof  of  this,  were  it  necessary,  might  be 
easily  given  at  large  from  his  own  revelation. 

Here  reason  seems  to  shew,  with  what  strict  propriety  God 
hath  assumed  this  name  of  Truth.  But  it  was  only  the  revela- 
tion of  God  himself  which  could  convince,  how  suitably  and  just- 
ly this  bright  attribute  operates  for  the  eternal  welfare  and  salya-f 
tion  of  sinners. 


SPIRIT  Ot'  TRUTH.  169 

in  the  holy  word,  this  title  of  truth '  is  frequently  applied  to 
God :  and  when  any  matter  concerning  the  welfare  of  men  is 
mentioned,  where  all  the  comfort  depends  on  its  being  true,  there 
is  constantly  a  reference  made  to  God  himself,  as  the  source  from 
whom,  being  the  truth  essentiaU  it  entirely  flows. 

An  argument  or  two  from  scripture  will  serve  to  convince  an 
unprejudiced  mind,  both  that  this  title  of  the  Truth  is  proper 
only  to  God ;  and  that,  as  to  God  or  each  person  in  the  Godheadj 
it  is  also  properly  applicable  and  applied  to  the  Holy  Ghost. 

In  Deut.  xxxii.  near  the  beginning,  Moses  publishes  the  name 
of  Jehovah,  and,  among  other  titles,  ascribes  to  him  the  remark- 
able one,  Al  the  Truth,  which  is  rendered  in  our  translation,  God 
of  truth,  but  more  justly  by  Montanus,  Deus  Veritas,  "  God  the 
truth." — But  the  Apostle  John  says  (1  John  v.  6.  It  is-  the  S/ii" 
Tit  that  beareth  witness,  because  the  S/iirit  is  (ij  uXtjS'cict)  THE 
TRUTH. — The  Spirit,  therefore,  is  Jehovah,  ^lehim,  and  jilj 
which  are  among  the  titles  given  to  the  Truth  in  Deuteronomy 
abovementioned. 

In  Psalm  xxxi.  God  is  styled  Jehovah  ^l  the  Truth,  Or  of  truth, 
according  to  our  translation. — But  the  Holy  Ghost  is  named  the 
Truth,  and  Spirit  of  Truth.     Consequently  he  is  Jehovah  M. 

The  Prophet  Jeremiah  (c.  x.  10.)  says,  Jehovah  Alehim  is  the 
Truth,  he  ii  the  living  Alehim,  (or  Alehim  of  lives,  i.  e.  of  natu- 
ral and  spiritual  life,;  and  everlasting  King — But  the  Sfiirit  is  the 
Truth,  according  to  the  text  in  1  John  v.  6,.  And,  therefore,  is 
Jehovah  Alehim,  the  Alehim  of  lives  (as  all  live  by  him)  and  the 
everlasting  King. 

It  appears  from  hence,  that  truth  essential,  and  especially  sfd' 
ritual  truth,  which  is  our  more  immediate  subject,  is  applicable 
only  to  Deity.  Whatever  is  true,  is  true  alone  in  God,  and  must 
have  some  respect  to  his  excellency  and  glory.  And  the  priva- 
tion of  spiritual  truth,  or,  (what  is  just  the  same)  a  separation 
from  God,  is  darkness  and  error,  the  effects  of  which  are  sin, 
confusion  and  misery.  Truth  in  the  concrete  is  from  God  ;  as 
truth  in  the  abstract  is  an  attribute  of  God,  or  rather  God  himself 

For  this  reason  the  Psalmist  prays  to  Jehovah,  Lead  me  in  thy 
truth.  Psal.  xxv.  5.  But  Christ  himself  says,  that  the  Spirit  of 
Truth  shall  guide  into  A.-Li^  truth.  John  xvi.  13.  Of  consequence, 
the  Spirit  is  Jehovah  himself,  or  lie  could  not,  at  that  time  and  in 
all  times  to  come,  guide  into  the  truth  of  Jehovah,  and  much 
less  \n\.Q  all  the  truth  necessary  to  salvation. 

Nehemiah  confesses  to  the  Lord,  Thou  gavest  thy  good  Sfiiris 

VOL,    II.  X 


no  SPIRIT  OF  TRUTH. 

(0  instruct  the  people  of  Israel,  or  rather  to  make  them  to  under-' 
staitdf  Neh.  ix.  20.  But  it  is  very  particularly  delivered  to  these 
very  Israelites  themselves,  in  Deut.  iv.  36.  that  Jehovah  Alehim, 
and  NONE  ELSE  beside  him,  out  of  Heaven  made  them  to  hear  hia 
voice,  that  he  might  instruct  them.  The  Spirit,  therefore,  is  Je- 
hovah Alehim,  whose  office  it  is  to  guide  his  people,  in  all  ages, 
into  all  the  truth. 

And  it  was  God  atid  his  revealed  truth,  which  these  Israelites 
were  constantly  opposing.  Ye  do  always  resist  (said  Stephen) 
the  Holy  Ghost :  a.i  your  fathers  did,  so  do  ye.  Acts  vii.  51.  But 
if  Deut.  ix.  7.  be  compared  with  Psalm  evi.  25,  it  will  appear, 
that  this  resistance  of  the  Israelites  was  made  to  Jehovah,  him- 
self. It  follows,  then,  that  the  Holy  Ghost  is  Jehovah,  and,  as 
such,  true  and  very  God. 

It  is  written  in  Isaiah  concerning  the  Church ;  All  thy  childrex 
shall  he  taught  of  God.  Is.  liv.  IS.  Which  promise  is  referred  to 
by  our  Lord  in  John  vi.  45.  But  it  is  said  also  by  our  Lord  to  his 
disciples,  the  Holy  Ghost  shall  teach  you  all  things.  John  xiv.  26. 
And  the  Apostle  assures  the  Corinthians,  that  he  spake  of  divine 
things,  720/  in  the  words  which  *  man's  wisdom  teacheth,  but  which 
the  Holy  Ghost  teacheth.  1  Cor.  ii.  13.  The  Holy  Ghost,  there- 
fore, is  God. 

Not  to  multiply  arguments  from  scripture  under  this  head,  Ifit 
one  more  sufSce,  which  the  Arians  and  Socinians  may  do  well  tt. 
consider. 

The  Sfiirit  (says  the  Apostle)  searchetk  all  things,  yea,  the 
deep  things  of  God.  For  what  man  knoweth  the  things  of  a  man, 
save  the  spirit  of  man,  which  is  in  him  ?  even  so  the  things  of 
God  knoweth  7io  man,  but  the  Spirit  of  God.  1  Cor.  ii.  11.  But 
the  Psalmist,  speaking  of  Jehovah,  says,  that  his  understanding 
is  infinite.  The  Spirit,  therefore,  in  order  to  search  all  things 
and  the  decfi  things  of  God  must  necessarily  be  infinite  too.  Ii 
he  be  not  in&nite,  he  Cannot  search  the  deep  infinitude  mention- 
ed; but,  if  he  be  infinite,  he  must  be  coessential  with  the  God- 
head,  and  consequently  God. — What  further  confirms  this  argu- 
ment, is  the  prophecy  of  Isaiah  concerning  the  everlasting  God, 
Jehovah,  of  wliom  it  is  said.  There  is  no  searching  of  his  under- 
standing. Is.  xl.  28.     He  evidently  means,  not  by  the  creatures, 

*  It  has  been  well  obsen-ed  by  an  able  writer,  that  the  antithesis  is  in  thb 
place,  of  m:in  to  the  Holy  Gl)ost,  accordinjj  to  tiie  usual  style  of  the  Scrip- 
lure,  is  sufficient  alone  to  proe  the  Spirit  to  be  God.  Jones's  CothoHc  Do(- 
trine^  p,  30. 


SPIRIT  OF  TRUTH.  17i 

iwt  by  any  finite  being.  But  if  the  Holy  Ghost  cloth  search  this 
infinite  understandings  or  the  depths  of  God  himself;  it  is  a  de- 
monstration of  his  infinitude  and  "Deity,  and  that  nothing  can  pos- 
sibly be  hid  from  him.  The  Psalmist,  upon  this  ground,  j^istly 
inquires,  Whither  shall  I  go  from  thy  S/nrit  ?  or  nvhither  shall  I 
go  from  thy  Face  ?  If  J  ascend  up.  into  Heaven,  Thou  art  there  ?- 
Ps.  cxxxix.  7.  What  words  can  more  strongly  mark  the  omni» 
science  and  omnipresence  of  the  Holy  Spirit  ?  What  could  more 
directly  assert  him  to  be  Jehovah  ?  "  I  can  go  no  where  from  thy 
Spirit  i  for  thou  art  every  where." 

It  was  a  great  expression  for  a  heathen  that,  "  He  is  most  per- 
fect, who  understands  all  things,  at  all  times,  and  all  together.** 
Max.  Tyrius.  The  Spirit  of  God  so  understands  ;  or  he  could 
not  be  qualified  for  the  great  office  of  leading  the  whole  company 
of  the  faithful  into  aU  truth.  No  created  being  can  be  omnipre- 
sent, nor  omniscient,  nor  infinite.  Not  the  brightest  angel  of 
Heaven  can  be  in  the  hearts  of  all  God's  people -at  onee^  helping 
their  infirmities  every  moment,  and  conducting  them  all  together 
in  the  way  of  truth.  They  are  scattered  far  and  wide.  They  all 
want  help  in  every  instant;  and  God  hath  premised,  that  in  eve- 
ry instant  he  will  water  them.  Water  is  the  Spirit's  emblem^ 
and  be  is  poured  out,  according  to  his  office,  upon  all  his  people, 
ti)rough  all  ages,  mali  places,  and  upon  all  together.  Who  but 
God  is  equal  to  a  task  of  such  magnitude,  power,  and  salvation? 
Who,  but  God,  coukl^*  his  help  to  the  occasion,  with  such  ex- 
a^itness  and  wisdom,  to  millions  of  souls,  in  all  ages  and  coun? 
tries  at  ©nee  ;  so  that,  as  their  day  ivas,  their  particular  strength 
should  be  ?  This  the  Holy  Ghost  hath  done,  this  he  deeth,  and 
this  he  will  do  to  the  end.  For  the  promise  of  his  gracious  aid 
was  not  only  to  the  Jews  and  to  their  children,  but  to  all  that  are 
afar  off,  even  as  many  as  the  Lord  our  God  shall  call.  Acts  ii.  39. 
This  free  donation  extends  to  all  his  people  that  are  afar  off,  in 
point  of  time,  or  place,  or  disposition  of  soul.  They  all  meet  in 
this  one  Eternal  Spirit,  and  are  brought  nigh  by  the  blood  of 
Christ,  And  if  all  this  be  done  in  them  and  for  them  by  one  great 
agent ;  what  absurdity,  as  well  as  blasphemy,  is  it  to  suppose 
that  this  agent  can  be  less  than  the  Omnipotent  ?  A  man,  who 
can  deliberately  utter  such  a  position,  must  not  only  understand 
very  little  of  the  Bible,  or  the  experimental  truths  which  it  con? 
tains,  but  must,  allowing  this  Bible  to  be  a  divine  revelation, 
make  war  against  the  plainest  deductions  which  reason  itself  car? 
make  from  it.    For  as  this  revelation  states,  that,  the  whole  of 


172  SPIRIT  OF  TRUTH. 

man's  salvation  is  planned,  effected,  and  completed  by  Clod  alone  ; 
while,  at  the  same  time  it  represents  the  particular,  the  constant, 
the  efficacious  operation  of  the  Holy  Ghost  through  the  whole  of 
it ;  we  cannot,  with  any  consistency,  avoid  the  immediate  con- 
clusion, that  he  is,  upon  that  very  account,  God  over  all,  blessed 
for  ever.  This  truth,  so  consentaneous  with  positive  revelation 
and  those  plain  inferences  which  reason  fairly  makes  from  it,  one 
■would  think,  would  be  obvious  to  every  candid  inquirer,  and  shine 
bright  enough  to  confound  the  dark  prejudices  of  all  opposers. 

But,  however  we  may  err  by  ourselves  or  in  following  others, 
we  surely  cannot  be  mistaken  in  an  humble  dependence  for  instruc- 
tion upon  God.  He  hath  promised  to  give  his  spirit  to  them 
that  ask  him  ;  and  his  word  declares,  that  the  Spirit  is  Trul/i^, 
who  therefore  cannot  give  a  false  evidence  oi  himself.  He  is  the 
Sfiirit  of  Trtith,  and  cannot  misguide  us.  He  is  Jehovah  Ale- 
him  the  Truth  (Jer.  x.  10,)  and  therefore  able  to  effect  all,  which 
he  hath  promised  to  do  or  bestow.  Hence,  to  his  people,  who 
believe  is  and  rest  upon  him,  he  gives  a7i  earjiest  of  himself  in 
their  hearts;  by  conferring,  what  in  the  Old  Testament  is  called, 
the  Jieace  of  truths  and  in  the  New,  joy  in  the  Holy  Ghost.  They 
can  say,  with  holy  boldness,  the  truth  dtvelleth  in  us,  and  shall  be 
Hvith  us  for  ever  (2  John  2  ;)  for  they  find,  according  to  the  pro- 
mise of  Christ,  th^t  the  truth  hath  7iiadc  them  free.  They  were 
slaves  once  to  the  vvorld,  flesh  and  Devil ;  but  now  are  brought ' 
into  a  glorious  liberty.  They  love  truth  and  righteousness,  which 
they  formerly  loathed;  and  they  tremble  at  sin,  which  heretofore 
they  had  loved.  Their  happiness*  lays  entirely  in  their  love  and 
duty  to  God  ;  and  they  knov/,  by  the  rpitness  of  God^s  spirit  luith 
their  spirits,  that  there  is  no  method  of  maintaining  and  increas- 
ing that  Iiappincss,  but  by  cleaving  to  and  depending  upon  him 
in  humility  and  holiness.  He,  that  walketh  not  according  to  this 
Tule  (if  the  scripture  may  determine)  is  a  liar,  and  the  Truth 
is  not  in  him;  or,  in  other  words,  he  is  sensual,  not  having  the 
Sjiirit. 

In  the  Old  Testament,  there  is  a  very  particular  and  frequent 
conjunction  of  7nercj/ and  irtt^A.  They  are  a^fridu^es  of  the  God- 
head, and,  in  this  conjunction,  are  used  as  such. 

As  they  operate  in  this  fallen  world,  they  beautifully  display 
the  two  distinct,  yet  inseparable,  persons  in  Jehovah.     It  seems 

*  "Certainlj-  (saj  s  Lord  Bacon  in  his  essajs)  it  is  Heaven  upon  Earth,  tij 
have  a  man's  mind  move  iu  charity,  rest  in  proviilcncc,  and  tiu-n  upon  the 
poles  of  truth." 


SPIRIT  OF  TRUTH.  173 

no  strain  to  say,  that  the  attributes  are  sometimes  used,  by  a 
metonymy,  for  the  persons  themselves.  Thus  mercy  frequent- 
ly stands  for  the  great  Redeemer,  by  whom  alone  mercy  did  and 
could  come  to  man.*  And  truth  as  frequently  denotes  the  S/iirit 
of  Truth,  by  whom  alone  the  redeemed  are  led  into  truth.  They 
are  inseparable  whether  f/z  se  or  ad  extra;  that  is,  whether  they 
are  viewed  as  attributes  in  the  Godhead,  or  exercised  officially 
by  the  Son  and  Spirit.  If  any  soul  partake  of  mercy,  it  is  in  strict 
and  indissoluble  union  with  truth  :  that  is,  if  a  man  taste  of  the 
redemption  of  Jesus  Christ,  it  is  through  and  by  the  Holy  Ghost. 
Ko  man  can  truly  call  Christ  his  Lord,  but  by  the  Spirit  of  Truth. 
And  this  furnishes  the  criterion  or  rule  so  often  proposed  in  the 
scripture,  that  a  man  should  examine  himself  by:  know  ye  not^ 
that  Christ  is  in  you,  except  ye  be  reprobates  ?  It  appeals  to  their 
internal  perceptions,  for  the  assurance  of  his  mercy.  Again.  If 
any  man  have  not  the  Spirit  of  Christ,  he  ia  none  of  his.  This  ap> 
plies  to  the  same  demonstration  of  sensible  consciousness,  by 
which  a  person  knows  any  thing  to  be  true,  and  much  more  when 
he  enjoys  God,  who  is  the  fulness  oi  truth,  for  it  would  be  strange 
indeed,  that  a  creature  should  possess  such  operative  principles, 
and  never  know  or  be  sensible  of  the  profession.  Thus  mercy  and 
(ruth  meet  together,  and  thus  all  the  paths  of  Jehovah  are  mercy 
and  truth  ,;  because  he  walketh  among  men  for  salvation  in  no 
other  way,  but  that  of  grace  through  the  Son  and  Spirit.  There 
is  no  approach  to  the  Father,  but  by  Jesus  Christ,  and  the  Holy 
Ghost.  Hence,  believers  are  exhorted  to  call  upon  the  Father  in 
the  name  of  the  Son,  by  the  Son  himself;  which  would  have 
been  a  useless  injunction,  if  they  might  have  been  accepted  with- 
out it.  And  hence,  likewise,  the  same  unerring  witness  hath 
said,  that  they  who  worship  God,  must  ivorship  him  in  spirit  a?id 
truth,  or  they  worship  him  not  at  all.  Agreeably  to  this,  it  is 
said,  the  Lord  is  nigh  unto  all  them  that  call  upon  him  ;  but  it  is 
said  with  an  explanation,  that  it  might  be  particularly  noticedj, 
to  all  that  call  upon  him  in  Truth.  Ps.  cxlv.  18.  The  Truth  it- 
self must  enable  the  heart  trnly  to  call  upon  God,  by  freeing  it 
from  the  dominion  of  sin,  and  by  releasing  it  to  a  state  of  grace. 
In  this  state,  the  Spirit  helpeth  the  ivfrmities  of  his  people,  and 
worketh  in  them  both  to  iviU  and  to  do.     They  loill  the   truth    in 

*  The  Prophets,  and  even  the  ancient  Jews,  understood  the  Messiah  b} 
this  name  of  Mercy :  And  the  Messiah  himself  leaves  no  room  to  doubt, 
that  the  Spirit  is  the  truth.  See  several  testimonies  to  this  effect  in  that 
incomparable  book  J)e  Yerit.  Bel.  Christ,  bv  the  celebrated  Mornay  du 
Plessis,  c.  ?X 


17-i  SPIRIT  OF  TRUTH. 

his  willingness,  and  they  flfMn  the  truth  by  his  energy.  Thus 
acting  and  acted  upon,  not  by  a  slavish  constraint  but  by  a  joyful 
harmony  of  spirit,  they  are  said  to  do  things,  which,  of  themselves, 
they  are  morally  and  naturally  incapable  of  doing.  Very  remark- 
ably  are  they  said,  in  this  view,  to  work  out  their  oivn  salvation., 
by  an  Apostle  who  affirms,  thm  of  himself  he  knew  nothing;  be- 
cause it  is  God  nvhich  ivorketh  in  them.  They  cannot,  therefore, 
hxit  work:  for  they  have  an  almighty  helper,  and  are  privileged 
to  work  with  him,  and  by  him.  In  another  place  they  are  said  to 
purify  their  souls  in  obeying  the  truth — but  it  is  added,  through 
the  Spirit.  The  Spiiil  of  Truth  e7;a6/crf  them  to  obey  his  own 
truth  revealed,  and,  in  the  obedience  of  faith,  they  obtained  re- 
mission of  sins  and  justification  oftlteir  persons.  The  excellent 
Archbishop  Leighton  says  upon  the  passage;  "  It  is  certain  and 
"  undeniable,  that  the  soul  itself  doth  act  in  believing  or  obeying 
«^  the  truth,  but  not  of  itself ;  it  is  not.  the  first  principle  of  mo- 
«  tion.  They  purify  their  souls,  but  it  is  by  the  sjiirit.  They 
'f  do  it  by  l)is  enlivening  power,  and  a  purifying  virtue  received 
"  from  him.  Faith,  or  obeying  the  truth  works  this  purity.  But 
"  the  Holy  Ghost  works  that  faith,  as  in  the  forccited  place,  God 
"  is  said  to  purify  their  hearts  by  faith.  He  doeth  that,  by  giv- 
"  ing  them  the  Holy  Ghost."'*^ 

These  expressions  of  scripture  should  be  well  considered  by 
those,  who  contend  for  the/rce  ivill  ^ndfree  agency  of  the  natu- 
ral man.  We  can  only  say  of  so  high  an  opinion  in  this  place,  that, 
in  order  to  be  ^free  agent.,  not  only  man,  but  every  being,  must 
be  entirely  indcliendent  ;  for  how  can  he  be  free,  who  depends 
from  moment  to  moment  upon  the  will  and  power  of  another 
being  for  the  very  existence  and  support  of /;z4'  own  ?  And  if  he 
be  not  free,  ar.d  hath  not  an  unlimited  enjoyment  of  existence: 
how  is  it  possible  that  he  can  be  free,  respecting  an  unlimited 
f  .rfm.se  of  it  ?     The  Apostle  says,  in  God  ive  live;    we  derive 

our  existence  from  his  will in  God  we  incve,  or  are  moved  f 

wc  take  our  activity  from  his  power- in  God  we  have  our  being  ; 

we  enjoy  the  continuance  of  both,  in  utter  dependence  upon  him. 
This  one  text,  duly  considered  in  all  its  connections  and  conse- 
quences, ought  to  humble  the  insolence  of  man,  when  he  assumes 
to  be,  what  even  angels,  pure  and  perfect  as  they   are,  cannoL 

*  The  famous  Dr.  Scott  himself,  whom  nobody  will  suspect  of  pleading 

tor  enthusiasm,  asserts,  "thatoui-  knoidedrre  and  belief  of  divine  things,  so 

i'sLT  forth  as  tliey  are  natiiiq^  and  effectiinl  to  our  renovation,  are  the  fruits  and 

p;-oducts  of  this  irUeraal  illumination  of  the  Spirit."     Cr.iistian  Life,  vol.  ii. 

h.  vli 


SPIRIT  OF  TRUTIL  173 

tenture  to  claim.  They  are  ministering  spirits,  they  serve,  they 
obey  :  and  they  find  that,  in  all  their  duty,  is  comprized  (what  real 
Christians  also  find)  the  most  "  perfect  freedom." 

Besides  ;  how  obviously  is  it  the  setting  imfierium  in  imfierio^ 
a  rule  against  a  rule  ;  if  we  state  more  independent  principles 
than  one,  in  the  ordination  and  controul  of  all  things  ?  And  if  there 
be  any  thing  independent  of  God,  or  any  being  which  can  frus- 
trate his  designs,  or  any  event  which  can  arise  without  his  per- 
mission ;  it  seems  something  more  than  a  limiting  of  the  Most 
High,  for  it  takes  away  his  infinitude  and  deity^.  As  the  infinite 
God,  he  must  include  all  things ;  for  that  cannot  be  infinite, 
which  is  excepted  and  bounded  in  any.  Upon  this  account,  the 
Psalmist  could  even  say  ;  If  I  descend  into  Hell,  Thou  art  there  ; 
though  the  manner  of  God's  presence  be  very  different  in  Hell 
and  Heaven.  God  can  pervade  Hell  and  the  deepest  recesses 
of  the  damned,  as  a  pure  and  refined  Spirit  can  grossness,  without 
being  effected  by  evil.  We  may  therefore  safely  talk  of  God's 
free-will,  but  very  dangerously  of  man's,  when  not  in  strict  con- 
junction with  and  dependence  upon  his  Maker's.  In  this  depen- 
dence it  may  be  allowed  to  be  free,  because  it  then  will  be  right- 
eous ;  and  all  righteousness  is  freedom,  and  essential  to  it.  Nor 
need  Ave  fear  the  limitation  of  the  human  will  in  this  dependence  ; 
imless  we  can  suppose  that  the  human  will  may  over  pass  un- 
bounded holiness  and  truth. 

One  observation  more  shall  suffice,  in  this  essay^  to  prove  the 
necessity  of  the  Holy  Spirit's  agency  for  the  instruction  of  his  peo- 
ple in  the  truth  of  his  will  ;  and  consequently,  from  the  nature 
of  that  agency,  the  divinity  of  his  person.  Christ  said  to  his  dis- 
ciples, just  before  he  departed  from  the  world  ;  It  is  exfiedieni 
for  youy  that  I  go  away  ;  for  if  I  go  tiot  away,  the  Comforter  will 
7iot  come  unto  you  ;  and  then  he  proceeds  to  explain  his  officii 
und  character.  Upon  a  review  of  the  whole  of  that  passage,  it  is 
plain,  that  the  Mediator,  as  God  matifest  in  the  flesh,  was  about 
to  complete  Ms  official  part  in  the  covenant  of  grace,  styled  the 
•work  ivhich  the  Father  had  given  him  to  do  ;  that  though  this  work 
was  perfect  in  itself,  and  the  ground  of  salvation  was  finished  fur 
the  redeemed,  insomuch  as  to  be  incapable  of  any  addition  from 
all  the  creatures  ;  yet  that  it  was  not  and  could  not  be  finished  i-i 
them,  but  by  the  advent  of  the  Comforter.  It  also  appears,  that,  in 
order  to  prepare  their  souls  for  the  reception  of  so  great  a  mercy, 
\i  is  the  office  and  work  of  the  Comforter,  to  convert  the  people 
of  God  in  their  nnderslandingi  from  error  to  truth,  to  change 


176  SPIRIT  OF  TRUTH. 

then  hearts  and  affectiojis,  to  apply  the  salvation  of  Jesus  for  the 
remission  of  their  sins  and  iheir  justijication  before  the  Father,  to 
preserve,  strengthen,  and  settle  them  to  the  end  ;  and,  in  a  word, 
to  do  all  that  remained  to  be  done  in  them,  for  them,  and  by 
them  ;  previous  to  that  glory,  to  which  he  finally  and  infallibly 
conducts  them.  It  was  expedient,  therefore,  that  Christ  should 
depart  upon  the  finishing  of  Azs  work,  that  the  agency  of  the  Holy 
Ghost  might  eminently  ensue  in  his  crowning  grace,  and  yield  his 
own  sealing  pledge  of  eternal  glory.  How  expedient  all  this 
was,  we  have  a  proof  upon  fact  to  convince  us.  No  mortals 
could  be  more  unlike  themselves,  in  point  of  knowledge,  faith, 
and  courage,  than  the  Apostles  were  before  and  after  Christ's  as- 
cension to  Heaven.  And  nvho  made  the  difference  ?  It  is  undeni- 
ably evident,  the  Holy  Ghost  alone  upon  the  day  of  Pentecost. 
View  them  from  that  time  forwards,  and  they  appear  heroes  of 
p-race,  or  rather  lambs  in  holiness  and  lions  in  boldness.  Peter, 
who  denied  Christ  with  oaths,  and  all  the  rest  who  ran  away  from 
their  master  and  fled,  rejoiced  from  that  day  to  suffer  reproach 
and  even  death  itself  for  his  sake.  Could  any  created  being  work 
this  astonishing  change,  and  by  a  visible  intervention  equally  asto- 
nishing ?  A  man  must  have  the  credulity  of  an  Atheist,  who  pre- 
tends to  think  that  there  is  no  God  at  all,  before  he  can  believe 
that  any  being  but  God  could  work  all  this  and  carry  it  on  against 
the  utmost  malice  and  opposition  of  the  world.  The  same  proof 
upon  fact  is  carried  down  to  this  day  in  the  heart  of  every  believer, 
who  can  truly  say,  "  Once  I  was  darkness,  but  now  am  I  light  in 
the  Lord  ;  once  I  was  dead  in  sin,  but  now  am  alive  unto  God  ; 
and  once  I  was  without  hope  and  an  Atheist  in  the  world,  but  now 
I  have  obtained  hopes  full  of  immortality,  and  a  Comforter  who 
will  never  depart  from  me." 

The  word  truth-,  O  believer,  contains  a  sense  in  its  original  lan- 
p-uage,  Avhich  is  both  precious  to  thy  soul  and  confirmed  by  thy 
experience.  It  signifies  not  only  truth  in  the  abstract,  which  car- 
ries alon"-  with  it  the  idea  o{firm?iess  and  stability.^  and  so  relates 
lo  God  himself;  but  it  also  signifies  to  ?iourish  with  the  truth,  and 
bears  tlie  sense  of  the  Apostle's  expression,  c«7zew-dor?i  babes  de- 
sire the  sincere  (or  JmreJ  milk  of  the  word,  that  ye  may  grow 
thereby.  In  the  former  view,  thou  hast  reason  to  rejoice  in  the 
never  failing  ground  of  the  Trutht  because  it  is  a  rock  and  full  of 
perfection  ;  but,  in  the  latter  viow,  thou  hast  a  title  to  be  exceed- 
ing glad,  because  oixh^t  nojirishment,  which  it  supplies  to  thy 
soul,  oUrnth  comnninicubic,  Avith  all  its  train  of  graces  and  bles- 


SPIRIT  OF  TRUTH.  177 

sings.  The  one  is  truth  as  the  spring,  and  therefore  inexhausti- 
ble :  The  other  is  truth  in  the  stream,  and  therefore  to  believers 
gracious  and  accessible.  In  the  former  respect,  it  is  illustrious  ; 
and,  in  the  latter,  comfortable.  It  is  comfortable  dear  Christian, 
whosoever  thou  art  that  hast  a  right  to  that  name  ;  it  is  full  of 
"  sweet,  pleasant,  and  unspeakable  comfort"  to  thee.  Thou  hast 
an  infallible  rule,  and  an  infallible  guide  ;  the  one  in  the  Word  of 
Truth,  and  the  other  in  the  S/iiriC  of  Truth.  This  guide,  who  laid 
down  that  rule,  applies  the  rule  to  thy  heart,  works  by  it  in  thee, 
and  according  to  it  for  thee.  This  rule  is  the  sensible  manifesta- 
tion of  invisible  truth,  so  far  as  it  concerns  thy  happiness  and  sal- 
vation. He  hath  new  created  thee  in  the  holiness  of  truth  (Eph. 
iv.  24.)  ;  and  he  conducts  thee  in  the  truth  and  beauty  of  holiness, 
from  day  to  day.  He  doth  not  merely  prescribe,  but  enables. 
Thou  hast  no  mental  powers,  capable  of  discovering  the  things  of 
God,  or  capable  of  exercising  themselves  upon  those  things:  It 
is  God  the  Spirit  alone,  who  teacheth  thee  to  profit.  If  all  the 
Saints  of  God  were  equal  in  spiritual  endowments  with  the 
Apostles,  if  all  the  Apostles,  together  with  those  Saints,  could  de- 
scend from  Heaven  to  instruct  one  soul,  and  if  all  of  them  had  the 
eloquence  of  Angels,  or  the  highest  created  eloquence  and  wisdom 
which  can  be  imagined  j  vain  would  be  their  united  efforts,  unattend- 
ed by  this  Holy  Spirit,  to  translate  that  soul^ro7rt  darkness  to  light, 
and  to  give  it  that  right  understanding  of  the  truth,  which  consists  in 
the  real  enjoyment  and  participation  of  it.  They  would  all  plane 
and  water  ill  vain,  unless  God  should  give  the  increase.*  What 
an  argument  is  this,  to  thy  soul,  of  the  divinity  and  glory  of  thy 
Holy  Teacher  I — And  if  he  hath  once  taught  thee  the  way  of  life 
and  truth,  shall  he  not  teach  thee  to  the  end  .^  Who  can  pervert 
his  counsels,  or  frustrate  his  designs  ?  Ii  is  God,  who  hath  drawn 
the  plan.  Who  can  obstruct  the  execution  to  its  full  effect  ?  It  is 
God,  who  worketh  all  in  all.  Who  can  plunge  into  error,  or  into 
Hell  the  consequence  of  error  ?  It  is  the  Spirit,  who  is  truth,  and 
who  will  lead  into  all  truth  for  ever.  Fear  not,  fainting  soul, 
thou  hast  not  only  an  all-wise  conductor,  but  an  Almighty  agent, 
who  hath  vmdertaken  to  bring  thee  safe  home.  Thy  safety  is  of 
the  Lord,  and  not  from  thyself,  nor  from  the  whole  creation  to- 
gether.    Without  him,  all  the  Angels  in  Heaven  could  not  pre- 

*  J\^on  siifficit  homini  spirituali  Moaem  aliquem  aiidivisse,  aut  ^postolum,  out, 
xi  forte,  cxlestem  Jlngehun,  7iisi  arcanus  accesserit  Divisi  Spihitus  Sei^mo, 
Jlliimtroriim  Condones  Jlnimo  rnsi/ma?is,  exponevs,  comjlnnans,  alqve  obsignann. 
"^Vitsii  Misc.  Sacr.  Vol.  ii.  n.  35. 


IT'S  SPIRIT  OF  GRACE. 

serve  thee  for  a  moment :  Nor  without  him,  could  they  even  sup- 
port themselves.  How  then  shouldest  thou  stay  thyself  upon  his 
everlasting  arms  !  He  cannot  deceive  thee,for  he  is  the  truth\i%e\{\ 
he  cannot  forsake  thee,  for  he  hath  promised  to  keep  thee  ;  he 
cannot  be  overcome,  for  he  is  the  invincible  God.  Thou,  O  fee- 
ble fainting  heart,  art  more  his  care,  if  there  be  any  difference  in 
the  divine  care,  than  the  strongest  believers.  His  holy  word  is 
more  frequently  addressed  to  such  as  thou,  than  to  them.  O  be- 
lieve this  record,  which  is  of  much  importance  to  thy  happiness, 
and  which  in  itself  must  be  both  faithful  and  true.  Pray  to  this 
author  of  truth  to  bless  thee  with  the  clear  perception  and  en- 
joyment of  it ;  and  thou  shalt  not  pray  in  vain.  He  will  give  it 
thee  in  thy  hcad^  in  such  measure  as  shall  be  expedient,  but  ceiv 
tainly  he  will  pour  it  into  thy  hearty  so  as  to  induce  a  solid  and  a 
comfortable  experience.  His  truth  is  not  a  shadow  or  a  phan- 
tom, but  substantial  life  and  everlasting  love  ;  and  thou  shalt  pos- 
sess the  delightful  pledge  of  it  now,  and  the  full  enjoyment  in 
God's  due  time.  In  one  one  word;  he  ivill  guide  thee  with  fee 
counsel,  and  aftervjard  receive  thee  to  glory, 

SPIRIT  OF  GRACE. 

THE  word  gi-ace  is  used  in  two  significations.  In  one  sense 
it  is  taken  to  convey  the  abstract  notion  oi free  favor  or  gratuitous 
bounty  ;  and,  in  the  other,  to  imply  the  positive  possession  of 
that  divine  firincifile  within  the  soul.  In  the  first  instance  we  may 
contemplate  what  it  is  in  itself;  and,  in  the  other,  its  operatioii 
and  effect,  or  what  it  is  to  us.  In  the  former  case,  we  should 
remember,  that  it  exists  only  in  God  as  the  giver,  and  in  the 
latter,  that  it  descends  to  man  as  God's  free  gift.  These  distinc- 
tions are  included  in  the  term  ^race,  with  all  their  relations  and 
consequences. 

Grace,  in  both  these  respects,  is  the  cavise  and  the  means  of  all 
true  blessedness  to  man  :  and  God  the  Holy  Ghost  is  called  the 
S/ilrit  of  Grace,  because  he  is  the  fountain  from  which  this  grace 
doth  wholly  flow.  He  is  indeed  Grace  itself,  though,  in  conde- 
scension to  our  apprehensions,  he  hath  been  pleased  to  convey 
the  notices  of  his  love  by  figures  and  expressions,  ■which  strike 
our  senses  and  apply  to  the  objects  we  perceive  about  us.    Wo 


SPIRIT  OF  GRACE.  179 

are  not  able  to  survey  the  unlimited  ocean  of  goodness  ;  nor,  if 
our  capacities  were  enlarged  to  ten  thousand  times  their  present 
dimensions,  could  we  enjoy  all  that  is  to  be  enjoyed  of  it.  God 
would  still  be  an  Infinite  beyond  us  ;  and  the  most  we  could  re- 
ceive, cither  in  such  a  state  or  our  own,  would  only  be  a  large? 
or  a  smaller  drop  of  an  unbounded  sea.  We  could  say,  with  cer- 
tainty, from  our  participation  of  its  nature,  that  it  is  good  and 
very  good :  but  hovj  much  so,  it  would  be  a  depth  and  a  breadth 
eternally  beyond  us. 

The  spirit  is  called  ^rccc,  or  the  S/iirit  0/ Grace,  because  he  is 
the  convincer  and  conductor  of  grace  to  the  souls  of  his  people. 
Christ  suffered  and  obtained ;  and  therefore  grace  came  by  him 
(John  i.  17:)  and  Christ  ws.s full  of  grace  (John  i.  14  ;)  because 
he  was  full  of  the  Spirit.  He  received  the  Spirit  likewise  ivithoui 
measure  ;  because  he  had  an  infinite  capacity,  which  cannot  be 
paid  of  any  creature  :  and  the  Spirit  itself  niust  therefore  be  im- 
measurable  and  infinite  to  fill  that  capacity  ;  and  these  are  terms, 
which  can  be  applied  to  none  but  God. 

The  scriptures  have  many  passages  of  this  sort  which  may 
strike  every  gracious  mind  with  full  conviction  of  the  proper  di- 
vinity of  the  Holy  Ghost,  and  which  ought  to  silence  the  blas- 
phemy of  those,  who  have,  ventured  to  deny  it.  His  word  wit- 
nesses for  him  to  all  men ;  and  he  witnesses  with  his  word,  by  a 
most  gracious  and  particular  evidence  indeed,  to  the  hearts  of  his 
people.  Let  us  consider  then  some  testimonies  of  his  divine 
glory,  as  they  occur  under  this  name  of  his  ofRce,  gr  in  relation 
to  it. 

Sanctification,  considered  as  an  act  of  grace  upon  the  soul, 
cannot  be  performed  or  maintained  by  the  agency  of  any  creature. 
It  is  always  ascribed  to  God  throughout  the  Bible.  Whatever 
means  are  prescribed  or  used,  they  have  apparently  no  efficacy 
but  by  him.  The  God  of  peace  must  «a;zc;j/5//«5  /teo/i/e  nvholly, 
or  they  cannot  be  truly  sanctified  at  all. 

This  operation  is  ascribed  to  the  Father,  in  Jude,  v.  1.  who  ad- 
dresses his  Epistle  to  them  that  are  sanctified  by  God  the  Father. 
It  is  ascribed  to  the  Son,  the  Lord  Christ,  in  Heb.  ii.  11.  and  oth- 
er places.  And  it  is  no  less  directly  referred  to  the  Holy  Ghoat 
in  Rom,  xv.  16 — This  to  a  fair  and  candid  mind  would  alone  be  a 
sufficient  evidence  of  the  equality  and  coexistence  of  the  three 
persons  in  the  Godhead  ;  for  if  an  act,  which  can  only  with  propri- 
ety be  ascribed  to  God,  be  equally  ascribed  to  three  distinct  per- 
sons, it  proves  that  each  of  these  persons  is  God,  and  that  the^' 


180  SPIRIT  OF  GRACE. 

(both  in  union  and  distinction)  have  one  common  intercommunity 
in  the  divine  nature,  Avhich  at  the  same  time  must  be  one  in  itself, 
or  such  intcrconnnunity  could  not  subsist.  There  must  be  an 
homogeneity  of  essence  or  existence  in  the  three  persons:  for  a 
division  of  substance  would  be  a  difierence  of  mind,  will,  and  op- 
eration, and,  of  course,  a  gross  tritheism  contrary  to  the  Bible, 
which  dec\dLYes  t/iat  Jehoxmh  is  One  Jeliovali.  Deut.  vi.  4.  But, 
stp.ting  the  doctrine  of  three  persons,  to  whom  severally  and  dis- 
tinctly arc  referred  several  agencies  and  operations,  which, 
though  they  vary,  are,  notwithstanding  imputable  to  none  but 
Deity  ;  we  find  an  harjnony  in  the  scriptures,  respecting  the  na- 
ture of  God's  unity  and  personality,  which,  without  this  doctrine, 
is  most  evidently  broken.  If,  therefore,  God  only  can  sanctify 
the  ungodly  ;  and  if  we  find,  that  the  Holy  Spirit  doth  sanctify 
them ;  it  proves  most  incontestably,  that  he  is  God,  and  conse- 
quently the  great  object  of  praise  and  adoration. 

It  is  also  true,  that  no  peculiar  attribute  of  God  can  be  proper- 
ly ascribed  to  a  creature.  One  creature  may  be  used  as  an  instru- 
ment to  convey  the  agc7icy  of  that  attribute  to  another  creature  ; 
but  it  is  not  inhereiit  in  him,  nor  is  it  in  his  power  to  use  it,  when 
or  how,  or  where  he  pleases.  Now,  grace  \?,  a  peculiar  attribute 
of  God  in  every  strict  sense  of  the  term.  He  only  Ac*  it,  as  the 
fountain.  He  only  can  give  it,  as  a  stream  from  the  fountain. 
Whatever  the  first  Angel  or  the  first  Saint  in  glory  may  possess 
of  grace,  it  is  not  their  own  radically.  They  enjoy  it  by  donation, 
and  by  the  donation  of  God.  They  are  what  they  are  by  his  free 
favour  and  bounty.  He  is  therefore  called  the  God  of  all  grace, 
1  Pet.  v.  10.  There  is  no  grace  but  from  him.  Christ  is  said 
to  bestow  grace,  Eph.  iv.  7.  because  there  is  no  grace  but  by  him. 
And  the  Holy  Ghost  is  called  repeatedly  the  Sfiirit  of  GracCy  be- 
cause there  is  no  grace  but  with  him.  He  is,  therefore,  con- 
jointly with  thp  Father  and  the  Son,  true  and  very  God. 

The  gifts  of  grace,  and  the  attestations  of  them  in  the  working- 
miracles,  are  directly  applied  in  scripture  to  the  Holy  Spirit ;  and 
so  directly  are  they  applied  to  him,  that  it  is  affirmed,  that  no  yuan 
can  say,  knowing  what  he  says,  t/iat  Jesus  is  the  Lord,  or  Jeho- 
vah, but  by  the  Holy  Ghost,  because  without  the  Holy  Ghost, 
in  strict  truth,  he  can  icnov/  nothing  of  the  matter.  He  may  use 
the  words  and  syllables  ;  but  he  has  no  demonstration  or  convic- 
tion of  the  thing.  Our  sufficiency  (says  the  same  Apostle)  is  of 
God.  It  is  God  alone,  who  can  controul  the  powers  of  nature, 
aud  interrupt  those  laws  of  being,  which  he  hath  placed  in  the 


SPIRIT  OF  GRACE.  181 

world  of  matter.  It  is  God  alone,  who  can  (govern  in  the  spirit- 
ual and  invisible  Avorld,  and  direct  effects  in  the  souls  of  men, 
which  can  be  ascribed  to  no  subordinate  or  created  cause.  This 
none  but  an  Atheist  can  deny.  But  the  Holy  Ghost  expi'cssly 
said  by  the  Apostle  in  1  Cor.  xii.  to  have  accomplished  all  this. 
The  word  of  wisdom  and  of  knowledge,  the  grace  of  faith  and  the 
gifts  of  healing,  the  working  of  miracles  and  the  power  of  proph- 
ecy, the  discernment  of  spirits  with  the  variety  and  interpretation 
of  tongues,  are  all  ivrought  by  one  aiui  the  self-same  Sjnrit^  di' 
■viding  to  every  man  severally  as  He  •will.  And  yet,  in  all  these 
diversities  of  o/ierations,  it  is  the  samk  God  which  luorkcth  all  in 
all.  The  Holy  Ghost  consequently,  is  this  same  God:  and  a 
Elan  must  resist  all  sorts  of  evidence,  delivered  from  the  senses 
and  testimonies  of  others,  oppose  even  the  most  common  princi- 
ples of  ratiocination  ;  and  renounce  the  Bible  itself,  when  he  de- 
nies this  conclusion.  And  yet  it  must  be  owned,  there  are  peo- 
ple who,  in  the  face  of  such  testimonies,  do  venture  upon  this 
denial,  of  whose  mental  accomplishments  in  other  things  there 
can  be  no  doubt.  We  can  only  take  up  the  words  of  the  Prophet 
concerning  them  :  the  %uise  men — have  rejected  the  ivord  of  the 
Lord?    and  what  wisdom  is  in  them  ?  Jer.  viii.  9, 

Justification^  another  act  of  divine  grace  is  from  God.  It  is 
One  God  (saith  the  Apostle)  which  shall  Justify  the  circumcision 
by  faith,  and  the  uncircumcision  through  faith.  Rom.iii.  30.  It 
is  God  thatjusdfieth.  Rom.  v.  3.  33. — But  believers  are  justified 
in  the  name  of  the  LordJesus-find  by  the  Sjiirit  of  our  God.  1  Cor. 
v'l.  11. — The  Spirit  therefore  is  God:  or,  are  there  more  Gods 
than  one. 

One  of  the  greatest,  if  not  the  greatest,  operation  of  power  in 
the  heart,  is  the  creation  or  donation  of  faith.  The  Apostle  says, 
it  is  not  of  ourselves  :  it  is  the  gift  of  God.  Eph.  ii.  8.— .Buthe  also 
says,  in  another  place,  that  Faith  is  given  by  the  Sfdrit.  1  Cor.  xii. 
9. — The  Spirit,  therefore,  is  God. 

All  the  work  of  grace  in  the  aoul  is  iotirejiare  it  for  glory.  It 
is  an  ag6ncy  of  diyine  love  ;  and  none  but  a  divine  hand  can  per^ 
form  it.  For  this  purpose,  God  promised  in  the  Old  Testament 
to  dwell  in  his  people  and  to  walk  in  them  ;  and  hence,  because 
of  his  presence,  they  are  called  the  temjile  of  the  litiing  God.  % 
Coi\  vi.  16. — But  in  another  place  (1  Cor.  vi.  19.)  their  body  is  said 
to  be  the  tem^de  of  the  Holy  G//os«.— -The  Holy  Ghost,  there- 
fore, is  the  living  God. 

M^ny  arguments  of  this  kind  might  be  drawn  from  the  sQrip^ 


182  SPIRIT  OF  GRACE. 

tures  to  prove,  under  this  title  of  grace,  the  proper  personality 
and  divinity  of  the  Holy  Ghost,  To  tl<e  Christiai--,  tl1e^:e  will 
more  than  suffice ;  and  to  establish  the  Christian  in  this  important 
truth,  are  these  papers  principally  written.  With  respect  to  the 
unbeliever,  all  the  arguments  in  the  world,  ubejther  from  scrip- 
ture or  its  analogy,  would  fail  of  tlicir  full  effect,  unless  attended 
with  that  grace,  which  the  Hciy  Spi-.-it,  as  God  over  all,  bestows 
as  he  nvill.  If  his  reason  v/ere  silenced  or  convinced,  bis  heart 
■would  be  just  as  it  vvas  before  :  And  to  make  a  inan  a  Christian 
in  head  or  in  notion  only,  would  be  rendering  him  as  useless  as 
the  paper  which  might  be  wasted  for  the  purpose ;  c*'  at  least 
would  be  drawing  a  mere  portrait,  which  has  neither  life  nor  ac- 
tion, and  which,  as  it  is  calculated  to  deceive  the  sight,  has  for 
its  only  worth  its  capacity  of  deception.— A  qualification,  Vyhich 
no  sincere  mind  would  wish  to  acquire. 

But  they,  who  have  tasted  that  the  Lord  is  gracious  can  never 
dispute,  that  the  grace  they  enjoy  can  only  be  from  the  Lord. 
Acquainted  with  the  powers  of  corruption  and  the  strength  of  si'i, 
they  know  full  well,  that  none  but  He,  who  is  stronger  than  the 
Strong  One  armed,  could  have  rescued  them  from  the  iron  bon- 
dage, in  which  they  were  held.  They  perceive  exjierimcntallij^ 
that  none  but  God  could /i/a?z  such  a  determination  of  free  grace, 
as  the  scripture  reveals  :  that  no  created  being  could  have  either 
the  wisdom,  will,  or  power,  to  accomplish  all  that  was  necessary 
for  their  salvation  and  that  only  the  infinite  and  everlasting  Jeho- 
vah could  make  it  really  an  everlasting  salvation. 

When  the  believer  considers  himbclf,  he  is  ready  to  say : 
?'  Here  am  I,  a  sinful  inhabitant  of  a  wicked  world,  without  any 
thought  of  God  by  nature,  and  turned  away  in  my  affections  from 
all  that  can  be  conceived  of  divine  purity  and  perfection.  I  feel 
no  natural  inclination  to  goodness ;  but  a  strong  propensity  to  all 
things,  which  are  corrupt  and  perishing.  My  soul  never  sought 
after  its  God  ;  and,  if  it  has  thought  of  futurity,  it  considered 
the  eternal  state  as  a  dark  barren  void,  the  gloomy  apprehensions 
of  which  inclined  me  to  forget  it  as  fast  as  I  could.  My  heart 
was  all  alive  to  the  pursuits  of  the  world,  which,  in  my  sober 
moments,  undistracted  by  the  immediate  presence  of  the  objects, 
my  heart  told  me  were  altogether  perishing  and  vain.  Still  1  run 
on  the  mad  career,  sure  of  a  precipice  whicli  must  terminate  my 
course,  and  sure  of  nothing  beyond  it.  Thus  my  whole  nature  I 
have  constantly  found  rivetted  to  the  earth,  without  one  aspiring 
thought  or  desire  of  its  own  to  quit  it.    The  very  idea  indeed  of 


SPIRIT  OF  GRACE,  183 

quitting  it,  has  filled  me  with  horror  and  pain.  In  this  state,  al- 
ways in  quest  of  good  without  ever  finding  its  satiety,  I  have 
heard  and  read  of  God,  and  with  the  mere  curiosity  of  a  man, 
have  perused  his  word.  I  saw  nothing  in  the  holiness  and  omni- 
potence of  my  Maker,  but  which  struck  me  with  a  sense  of  my 
distance  from  him^  and  with  a  terror  of  his  future  approach  lovie. 
All  his  attributes  considered  in  the  aggregate,  filled  me  with  awe  : 
His  mercy  alone  afforded  me  some  hope,  when  I  thought  of  it 
by  itself;  but  attempered  with  his  justice,  even  mercy  increased 
the  dread.  The  very  goodness  of  God  must  detach  him  from  all 
that  is  sinful  and  impure,  and  consequently  (as  I  saw)  must  de- 
tach him  from  me.  The  scripture  appeared  dark  and  confused 
to  my  understanding.  I  saw  no  propriety  in  many  of  its  precepts, 
no  force  in  its  allegories,  no  comfort  in  its  promises,  no  glory  in 
its  end.  Indeed,  its  end  I  did  not  understand ;  for  it  seemed  void 
of  scheme  or  plan,  and  only,  to  my  dark  mind,  a  rude  and  undi- 
gested mass.  It  was,  in  all  respects,  a  book  sealed  to  my  eyes, 
a  book  tmaffecting  to  my  heart.  Some  of  its  moral  precepts 
alone  seemed  worthy  of  attention  ;  and  these  I  viewed  distmctly 
from  all  the  rest ;  and,  thus  viewed,  I  thought  that  Cicero,  Sene- 
ca, or  any  of  the  philosophers,  had  or  might  have  delivered  as 
good  as  those.  Thus  I  was  left  afloat  in  an  immense  ocean  of  un- 
certainty, without  chart  or  compass  to  direct  ray  course,  or  to 
promise  me  an  harbor  of  comfort  or  repose.  I  found,  likewise, 
that  I  had  no  rudder  to  my  bark  to  steer  it  aright  by  any  rule, 
could  I  obtain  one ;  and  that  I  lay  exposed  to  the  united  agitation 
of  winds  and  waves.  To  sink,  filled  me  with  horror ;  to  swim, 
afforded  me  a  prospect  of  continual  restlessness  and  care.  I  saw 
others  in  the  same  situation  of  distress,  some  sensible  of  it  and 
others  stupid  or  asleep  ;  but  this  only  wounded  my  humanity, 
without  presenting  me  with  relief.  At  length,  a  voice  reached 
my  heart ;  a  voice,  not  of  sound  but  of  power,  which  I  had  never 
perceived  before.  "  God  hath  sworn  by  an  oath  to  his  people, 
that  he  would  grant  unto  them,  that  tluey,  being  delivered  out  of 
the  hands  of  their  enemies,  might  serve  him  without  fear,  in  ho- 
liness and  righteousness  before  him,  all  the  days  of  their  life.'' 
A  sun-beam,  darting  upon  the  eyes  of  a  man  just  recovered  to 
sight  from  being  born  blind,  could  not  fill  him  with  so  much 
amazement  and  wonder  at  the  light,  as  these  important  words  did 
my  soul  at  the  truths,  which  they  contained,  and  which,  though  I 
had  read  them  an  hundred  times,  I  never  had  perceived  before. 
1  saw,  I  felt  an  elenchus  and  a  power  in  them  ;  which  no  mere 


.184  SPIRIT  OF  GRACE. 

"words,  formed  by  any  kind  of  art,  could  possibly  have  inducecT. 
I  stood  astonished  ;  not  at  the  t/emonsfraffon  of  truth  alone,  though 
that  appeared  bright  and  obvious ;  but  at  \\\q  force  and  impression 
■with  which  it  seized  my  soul.  It  was  quick  and  powerful  indeed, 
and  sharper  thananxj  two-edged  sword,  piercing  even  to  the  divi- 
ding asunder  of  soul  and  spirit.,  and  of  the  joints  and  marrovj, 
and  a  discerner  of  the  thoughts  and  inte?its  of  the  heart.  The 
electrical  fluid  could  not  pervade  the  body  with  more  subtility 
and  surprize  ;  than  the  heavenly  flame  affected  and  seized  upoa 
the  powers  of  mv  mind.  I  soon  found,  that  to  know  a  truth,  is 
not  merely  to  see  it,  but  to  feel  and  enjoy  it  too.  I  tasted,  I  han- 
dled, I  felt  the  word  of  life.  I  found  it  was  life  indeed.  Soon 
mv  soul,  like  a  new-born  babe,  casting  its  eyes  around,  perceived 
its  situation  by  nature,  and  the  gracious  change,  which  had  pas- 
sed upon  it.  By  degrees,  it  could  explore  the  darkness  of  sin 
and  error,  by  the  light  of  grace  and  truth.  I  saw,  that  through 
all  my  past  life,  I  had  been  in  a  state  of  bondage  ;  that  I  had  been 
a  slave  in  the  hands  of  my  most  cruel  enemies ;  that  I  had  feared 
God  only  as  an  angry  and  inexorable  Judge  ;  that,  so  far  from 
-walking  before  him  in  holiness  and  righteousness,  I  had  counted 
it  as  the  best  enjoyment  of  my  life  to  turn  away  from  him;  that 
it  had  been  a  part  of  my  misery  to  reflect  upon  his  transcendent 
holiness,  to  the  commands  of  which  I  neither  could  yield,  nor 
loved  to  yield,  obedience  ;  and  that  all  his  attributes  were  at  war 
with  mc  a  sinner.  I  now  saw,  on  the  other  hand,  how  God  could 
he  just,  and  yet  the  justifcr  of  him  that  believeth  in  Jesus ;  and 
how  all  my  sins,  sufficient  as  they  were  to  damn  a  thousand 
•woilds,  could  be  blotted  out  and  forgiven.  I  perceived,  with 
horror,  the  deep  apostacy  of  my  nature,  and  my  total  aversion 
of  heart  to  God  and  his  holy  will.  I  was  covered  with  shame 
and  contrition,  in  the  view  of  myself,  and  with  wonder  at  so  much 
goodness  and  beauty,  in  the  consideration  of  /iw».  My  soul  was 
bowed  down  with  the  conflict  of  remorse,  hope,  love,  adoration, 
and  surprize.  I  saw,  I  felt,  I  believed.  I  wondered,  at  first, 
that  I  had  never  seen,  felt,  or  believed  before.  But  I  soon  found 
that  this  wonderful  change  in  tlie  human  mind,  is  indeed  a  bles- 
sing and  a  gift  from  God  ;  that  it  is  not  of  him  that  willeth,  vor  of 
him  that  runneth,  but  of  God,  who  shewet h  mercy  ;  in  short,  that 
it  is  not  of  human  might  or  power,  but  altogether  by  God  the 
Spirit.  The  scriptures  now  -were  unsealed  in  all  those  partr. 
•which  became  necessary  for  my  establishment ;  and  they  shewed 
mc  tliat  God  onlv  could  raise  the  dead— the  dead  in  tres^iassc-y 


SPIRIT  OF  GRACE.  18i5 

end  sins  to  7ie%vness  of  life  ;  that  no  human  wisdom  can  impart 
spiritual  instruction  ;  that  the  Spirit  of  life  in  Christ  Jesus  can 
only  sustain  that  life,  which  it  is  his  office  to  give  ;  and  that  the 
same  Spirit  of  grace  and  truth  alone  can  confer  the  grace  and 
truth,  which  are  needful  for  the  soul  in  all  its  conflicts  with  it>< 
enemies,  and  for  safe  conduct  to  eternity.  And,  O  what  a  har 
mony  and  glory  did  then  appear  in  all  the  offices  of  the  everlast- 
ing covenant;  what  a  propriety  and  suitableness  in  the  work  of 
the  divine  persons ;  what  a  lustre  in  the  satisfaction  of  their  un- 
changeable attributes ;  what  a  force  and  savor  in  the  holy  scrips 
tures ;  what  a  hope  from  the  promises ;  what  privileges  froni 
communion  with  God,  in  his  will,  and  love,  and  mercy  !  In  short, 
it  was  altogether  wonderful,  and  altogether  new.  It  was  a  life 
of  newness,  as  well  as  a  newness  of  life.  There  was  indeed  a 
life  and  glory  in  the  whole,  which  those,  who  have  enjoyed  them, 
can  better  rejoice  in  than  describe.  In  one  word,  I  felt  a  hope 
full  of  immortality,  and  found  new  and  earnest  desires  after  im- 
mortal life." 

This,  more  or  less,  is  the  growing  experience  of  every  believer. 
He  is  a  child  of  wrath  by  naturcj  and  hath  had  a  transition  from 
this  natural  state  to  a  state  of  grace  and  favor.  It  is  so  great  a 
change,  that  it  cannot  pass  upon  a  man  unknown  to  him.  He  may 
not  know,  indeed,  the  hour,  tl^e  day,  or  perhaps  the  month  of  this 
translation  ;  but  the  translation  itself  he  must  know,  or  he  hath 
found  none.  He  once  was  darkness  ;  but  now  he  is  light  in  the 
Lord.  And  can  a  man  emerge  from  darkness  into  light,  without 
perceiving  the  change  ?  He  once  Avas  dead  in  sin  ;  but  now  he  is 
alive  to  God.  Can  any  creature  pass  from  death  unto  life,  with- 
out any  perception  of  the  difference  ?  Impossible  !  Equally  impos- 
sible also  is  it  for  a  soul  to  live  unto  God,  but  by  the  power  of  God. 
An  Angel  could  not  impart  life  to  a  fly ;  and  can  any  created  be- 
ing induce  a  life  immortal,  and  eternal,  to  man  ?  Can  that,  which 
depends  for  the  existence  and  support  of  its  own  being  on  the 
will  and  power  of  its  Creator,  act  independently  of  that  Creator  I 
Lazarus  might,  v/ith  equal  ease,  have  raised  himself  from  the 
dead,  and  come  forth.  It  follov/s,  then,  that  as  spiritual  life  can 
only  be  given  from  God,  it  can  only  be  exerted  by  him.  Grace  is 
not  a  principle  given  to  man  to  render  liim  independent,  but  to  in=> 
crease  his  dependence  by  increasing  his  communion  with  God. 
He  cannot  live  to  God,  without  God.  The  strongest  believei" 
cannot  excite  so  much  as  one  good  thought  in  his  soul,  Avithout 
the  agency  of  the  divine  Spirit ;  and  much  less  can  he  bring  that 

VOL.   17,  7>, 


5  86  SPIRIT  OF  GRACE. 

thought  into  act  Avithout  the  same  agency  and  aid.  It  is  God 
which  work eth  in  you  (says  tlie  Apostle)  both  to  nvili  and  to  do. 
We  are  not  sufficient  of  ourseh'cs  (lie  tells  us  in  another  place) 
to  THINK  any  thing  as  oj  ourselves.  Our  sufficiency  is  of  God. 
Again.  The  S/iirit  helfieth  our  infirmities  ;for  we  know  not  what  to 
firay  for^  as  we  ought.  "  As  thou  (says  that  most  excellent  Col- 
lect in  the  Liturgy  for  Easter-Day)  by  thy  special  ^ys.cc  fir  event- 
ing us  dost  put  into  our  minds  good  desires,  so  by  thy  continual 
help  we  may  bring  the  same  to  good  eftect."  To  tlie  like  pur- 
pose is  the  tenth  article  of  the  Church  of  England.  To  say,  that  a 
man  is  good  without  communion  with  the  author  of  all  goodness, 
is  a  blasphemous  assertion  of  human  independence,  and  as  false 
in  speculation  as  in  fact.  An  Heathen  philosopher  could  teach  a 
better  doctrine,  and  has  taught  it.  Seneca  says,  Saccr  intra  nos 
Sjiiritus  sedet — Bonus  vir  sine  Deo  nemo  est—-Ille  dat  consilia 
magni/ica  et  erecta.  In  7inoquoque  virorum  bonorum  habitat  Deus. 
Ep.  xli.  "  An  holy  Spirit  dwells  within  us — No  man  can  be  good 
■without  God — He  gives  exalted  and  upiight  instructions,  and  re- 
sides in  every  good  man." — Alas  1  how  many,  who  are  named  Di- 
■y/nes,  and  who  have  professed  themselves  7novcd  by  the  Holy 
Ghost^  to  take  upon  them  their  sacred  office,  will  this  ingenious 
Heathen  one  day  condemn  ?  How  many  condemn  even  themselves 
by  their  subsequent  lives  and  doctrine,  both  in  works  and  in  words 
denying  the  efficacy  or  the  existence  of  the  Spirit  of  Grace  ?  Such 
persons  should  remember  one  text,  which  they  are  often  obliged 
to  read — If  any  man  have  not  the  Spirit  of  Christ,  he  is  rionc 
of  his. 

But  to  thee,  O  believer,  the  mere  argument  of  thy  teacher's  di- 
vinity needs  not  to  be  urged  :  Thou  hast  been  taught  the  heaven- 
ly truth  by  an  heavenly  guide.  Thou  hast  been  made  to  see  and 
to  feel  thyself  destitute  of  all  spiritual  life  and  grace;  and  thov; 
knowest,  by  experience,  that  none  but  God  himself  could  evei 
give  thee  life,  or  maintain  it  when  given.  Thou  ai  t  sensible  too, 
that  the  life  of  grace  from  the  dead  is  of  far  more  importance  and 
dignity,  than  thy  mere  life  of  nature  as  a  creature.  The  unction 
of  God's  Spirit,  which  anointed  thy  Redeemer  for  this  purpose  of 
salvation,  hath  descended  from  him  upon  thee.  The  Sjiirit  of 
Grace  hath  distilled  like  the  dew  upon  thy  barren  heart,  and  en- 
riched it  with  the  knowledge  and  the  love  of  God.  He  hath  been 
and  is  to  thy  soul  a  gracious  Spirit,  according  to  the  everlasting: 
covenant,  both  in  comingyVef/y,  and  in  working  efficaciously.  He 
came  with  free  grace,  because  the  value  of  his  blessing  couW 


1 


SPIRIT  OF  GRACE.  187 

not  possibly  by  thee  have  been  purchased ;  and  with  efficacious 
grace,  because  none  but  a  divine  power  could  remove  the  oppo- 
sition of  world,  flesh  and  Devil,  and  introduce  the  divine  life  with- 
in the  soul.  O  what  a  debtor  art  thou  already  to  this  Almighty 
Lord  i  And  what  an  increasing  debtor  wilt  thou  be  throughout 
eternity  1  He  is  and  will  be  the  Spirit  of  Grace  to  his  people  in 
everlasting  glory.  All  the  company  of  the  blessed  are  imbued 
■with  his  divine  anointing ;  and  they  enjoy  him  as  their  life  and 
their  portion,  world  without  end.  The  spirits  of  just  men  are 
made  perfect  by  God  the  Spirit.  He  fills  their  capacities  with  his 
divine  inhabitation,  and  they  live  in  and  by  him  as  the  great  spring 
of  all  their  bliss.  They  are  there  become  a  perfect  unison  with 
this  Holy  Spirit.  And  what  they  are,  redeemed  soul,  thou,  even 
thou,  shalt  one  day  be.  Corruptible  as  is  thy  body,  and  feeble  as 
thou  feelest  thy  inward  man  ;  within  a  while,  and  a  short  while 
too,  thou  shalt  part  with  corruption  and  weakness ;  and  all  the 
enemies  of  thy  peace,  which  thou  hast  seen  in  the  days  of  thy 
flesh,  thou  shalt  see  again  no  more  for  ever.  God  will  wipe  away 
not  only  all  tears  from  thine  eyes,  but  the  cause  of  all  tears  from 
thy  heart.  There  thou  shalt  never  shed  another  ;  unless  it  br. 
possible  to  shed  one  of  gratitude,  wonder,  and  joy.  O  what  hath 
God  the  Spirit  done  in  thee  now !  He  hath  subdued  thy  reigning 
sins,  and  mastered  for  thee  thy  domineering  corruptions.  He 
hath  released  thee  from  thy  bondage,  and  brought  thee  into  a  glO" 
rious  liberty.  And  all  this  he  hath  done  as  the  earnest  only  of 
greater  blessings.  The  mercies,  that  remain  behind,  are  beyond 
all  human  account  er  conception.  The  pledge  is  delightful  and 
full  of  an  uncioying  sweetness  :  "What  then  shall  the  full  measure 
of  grace  and  glory  be ;  where  there  is  nothing  to  abate  it,  or  to 
distract  its  course  for  a  single  moment  ? 

And  all  this  is  thine,  assuredly  thine,  thou  weakest  of  believers  ! 
God  never  gives  grace  to  the  soul,  to  disappoint  it  of  glory.  It 
is  a  blasphemy,  perhaps,  against  the  Spirit  of  Grace  to  utter  so 
detracting  an  expression  against  his  nature  and  office.  The  very 
term  of  communicated  grace,  precludes  such  a  notion.  For  if  it 
might  be  lost  as  soon  as  given,  it  appears  no  better  than  the  gift 
of  a  man,  who  cannot  secure  the  possession  of  any  one  thing  to 
himself  or  to  others,  for  a  moment.  But  the  gifts  and  calling  of  God 
tire  without  repentance  ;  and  whom  the  Lord  loveth,  he  loveth  to  the 
end.  Man  would  change  in  a  moment  without  the  divine  help  j 
but  God,  being  God,  changeth  not.  All  change  implies  defect  ; 
and  therefore  both  are  impossible  in  God,    Christians  in  this  life 


135  SPIRIT  OF  GRACE. 

are  full  of  defects  ;  and  arc  kept  from  changing  only  by  an  Al- 
mighty hand.  Ii  was  Gain's  curse  to  be  a  vagabond  or  wanderer 
upon  earth.  The  law  of  God  restrained  him  not ;  and  the  grace 
of  God,  not  being  imparted,  gave  him  no  rest.  AH  men  by  na- 
ture, like  Cain,  stroll  about  in  the  land  of  Nod  ;  and  none  enter 
into  Canaan,  but  (as  Abraham  did)  through  the  sovereign  call  and 
power  of  God.  But  Grace,  which  is  fixed  in  itself,  fixes  the  be- 
liever in  Jesus.  This  is  the  work  of  the  Holy  Spirit,  and,  to  the 
redeemed  soul,  it  is  one  of  the  most  incontestible  arguments  of 
his  divinity.  He  is  essentially  God  to  bestow  grace  :  And  He  is 
God  Almighty  to  preserve  it,  where  bestowed,  against  all  the 
powers  of  darkness  for  evermore.  By  him,  from  being  a  dismal 
ivandercr  after  peace,  the  Christian  enters  into  rest.  His  ach= 
ing  heart  is  privileged,  through  him  alone,  to  obtain  quict- 
pess  and  assurance  for  ever. — And  this  is  thy  privilege,  fainting, 
feeble,  and  heavy-laden  soul  :  It  is  thy  privilege  more  than  any. 
For  he,  that  thirsts  most  after  God,  by  God's  own  promise,  hath 
the  most  right  to  him.  O  look  upon  this  grace,  which  God  the 
Spirit  can  alone  bestow  ;  and  is  not  thy  very  soul  wrapt  up  in  ea- 
gerness to  possess  it  ?  And  why  is  thy  soul  thus  eager?  Is  there 
any  principle  in  thy  heart  in  the  least  similar  to  this  heavenly 
gift?  No.  Thy  heart  is  naturally  full  of  baseness,  corruption  and 
unbelief,  and  would  lead  thee  (like  fallen  Adam)  from  God  in- 
stead of  to  him.  This  is  the  cause.  The  Holy  Spirit  hath  al- 
vcady  quickened  thee  with  his  livhig  grace,  and  worketh  in  thy 
soul  all  these  desires  after  himself.  If  he  had  not  wrought  them, 
thou  never  couldest  have  had  them.  And  if  he  hath  stirred  up 
these  holy  longings  ;  did  he  stir  them  to  disappoint  thee  at  the 
last  ?  O  think  not  so  unwoithily  of  the  God  of  all  grace  ;  for  this 
in  fact  is  calling  the  God  of  truth  by  the  name  of  liar.  He  hath 
promised^  nay,  to  give  thee  strong  cojisolation^hQ  hath  stvorn^  and 
sworn  by  himself,  because  he  could  svvear  by  no  greater  ;  that 
Vi'hosever  conieth  to  him,  he  nvill  in  no  tvise  cast  out  ;  that  they, 
'iL'ho  hunger  and  thirst  after  righteousness,  shall  be  filled  ;  that 
the  weary  and  heavy  laden,  who  come  to  him,  shall  Jind  rest  to 
their  souls  ;  and,  in  a  word,  that  he  will  be  a  strength  to  thefioor^ 
a  strength  to  the  needy  in  his  distress,  a  refuge  from  the  storm,  a 
shadoTJ,  a?id  a  hel/i,  a  very  Jiresent  hclfiinthe  time  of  trouble. 
God  is  thu3  rich  in  mercy,  that  thou  shouldest  be  rich  in  faith  \ 
And  when  thy  faith  once  embraces  his  mercy,  thou  wilt  have  a 
present  comfort  in  that  act,  and  ere  long,  in  the  best  time,  a  sure 
fulfilment  of  the  promise.     Remember;  God  cannot  Xin'^  and 


SPIRIT  OF  GRACE.  189 

while  thou  trustest  in  him,  thou  canst  not  be  disappointed.  The 
77jc72?/er  and  the  means  may  not  be  after  thy  imagination  ;  but  the 
end  will  be  right,  and  thou  wilt  rejoice  in  it  at  the  last.  Thou  hast 
laid  hold  of  an  omnipotent  arm  ;  and  thy  great  business  is  to  be 
stai/cd  ui)Qn  it. 

In  the  view  of  all  these  things,  what  encouragement  is  there 
for  the  believing  soul,  not  only  to  contemplate,  but  to  enjoy  the 
Spirit  of  Grace,  and  the  effusions  of  his  divinity  ?  He  is  the  Spi- 
rit of  Grace,  and  grace  itself,  which,  like  all  hh  other  perfec- 
tions, is  unutterable.  Grace  is  his  nature  ;  and  grace,  in  the  ef- 
fect, is  his  office.  He  will  be  gracious  to  'who7n  he  will  be  gra- 
cious ;  for  he  possesses  grace  as  the  sovereign  dispenser,  and  re- 
ceives it  from  none.  In  the  union  of  the  persons  in  the  Godhead,  he 
enjoys  every  essential  glory,  in  perfect  equality  and  concord,  and 
bestows  the  grace  of  the  eternal  throne,  according  to  the  eternal 
covenant  and  decree.  He  is  the  immediate  agent  conferring  that 
grace  in  which  the  other  two  persons  essentially  concur.  It  is 
equally  the  grace  of  the  Father  and  the  Son  ;  but  it  is  the  Spirit's 
office  to  reveal  it  unto  men,  and  to  effectuate  by  it  their  eternal 
salvation — O  wonderful  creature,  thou  believing  Christian,  who 
art  born  of  God  I — Saved  by  a  cost  which  Angels  cannot  count, 
and  in  a  manner,  which  fills  all  Heaven  with  amazement  !  A  brit- 
tle clod,  a  crawling  worm,  or,  at  the  highest,  a  rebellious  sinner, 
full  of  the  enmity  of  Hell  and  the  insignificance  of  earth  ;  is  saved 
for  glory,  for  the  highest  glory  of  Heaven  ;  saved  by  the  abase- 
ment, by  the  sufferings  and  death  of  the  Son  of  God  ;  saved  by 
the  power  of  the  Almighty  Spirit  and  his  effectual  grace  ;  saved 
according  to  the  eternal  purpose  and  decree  of  the  Father,  Son 
and  Holy  Ghost!  What  an  expense  of  salvation  for  beings,  who 
are  minute  as  atoms  in  the  universe  of  things,  and  fit  only  for 
Devils  and  the  damned  in  the  bosom  of  hell !  O  the  height  and  defithi 
Love  passing  knowledge  !  Love  without  end  !  Angels  wonder,  and 
all  Heaven  is  filled  with  joy,  both  at  the  complacency  of  God,  and 
at  the  happiness  of  man  :  And  shalt  not  thou,  O  believer,  parti- 
cipate the  joy,  who  art  so  immediately  the  object  of  its  excite- 
ment ?  Can  Heaven  pour  forth  its  praises  for  thee ;  and  canst 
thou  be  dumb  ?  No.  If  thou  art  silent,  it  must  be  from  the  ex- 
cess of  gratitude  and  joy,  overpowering  the  organs  of  speech  or 
the  extent  of  imagination  ;  and,  in  this  respect,  there  may,  some- 
times, be  silence  in  Heaven  :  But  it  will  not,  it  cannot  last.  God 
^vill  improve  thy  power  of  praise,  with  the  increasing  sense  of  its 
due.    He  will  be  glorified,  and  thou  Phalt  be  blessed  in  glorifying 


190  SPIRIT  OF  ADOPTION. 

him,  throughout  eternity. ^Lord,  what  is  man,  that  thou  art  viind' 
ful  of  him  ;  or  the  Son  of  Man  that  thus  thou  visitest  him  ! 

Spirit  of  Grace,  my  heart  renew, 

(Each  faithful  Christian  cries) 
And  where  the  weeds  of  error  grew. 

Let  plants  of  truth  arise  ; 

My  soul,  an  howling  wilderness, 

Shall  then  such  beauties  wear, 
That  Heaven  with  rapture  sliall  confess 

Thy  workmanship  is  there. 


SPIRIT  OF  ADOPTION. 

ADOPTION,  among  men,  is  the  taking  of  a  stranger  into 
u  family,  and  conferring  upon  him  all  the  rights  and  privileges  of 
a  son  :  and  as  it  depends  upon  the  adopter's  free  choice  and  boun- 
ty ;  the  favor  is  more  or  less  valuable,  according  to  the  inheri- 
tance  ^yhich  is  entailed  upon  it.  When  Tiberius  was  adopted  by 
Augustus  Caesar,  it  was  understood,  that  whatever  the  patron  or 
adopter  possessed,  would  of  right  descend  to  the  adopted ;  and 
thus  Tiberius  inherited  the  empire  of  Rome,  to  which  otherwise 
lie  could  not  have  aspired  from  any  notion  or  pretence  of  heredi- 
tary right. 

The  first  instance  of  adoption,  that  can  be  found,  is  the  recep- 
tion of  Moses  by  Pharaoh's  daughter :  and  from  this  instance  we 
may  believe,  that  it  was  in  that  early  age  a  well-known  or  estab- 
libhed  custom  ;  or  it  may  be  presumed,  that  a  king's  daughter 
would  not  have  ventured  to  begin  it.  We  will  omit  the  silly 
stories,  which  Josephus  and  the  Rabbins  relate  concerning  Moses 
in  this  exalted  station,  on  purpose  (as  they  think)  to  embellish 
his  character,  and  will  only  add  that  illustrious  testimony  of  him 
from  the  voice  of  truth,  which  does  him  more  honor  tlian  the 
plaudits  of  ten  thousand  historians.  By  faith  Moses,  'when  he  nua?. 
come  to'yearsy  refused  to  be  called  the  son  of  Pharaoh's  daus^h' 
ier ;  choosing  rather  to  suffer  affliction  ivith  the  fieople  of  Gody 
than  to  enjoy  the  pleasures  of  sin  for  a  season  ;  esteeming'  the  re- 
firoach  of  Christ  greater  riches  than  the  treasures  of  Egypt.  Hebr. 
xi.  24 — 26.  '•■  What  a  madman  I"  cries  human  policy.  "Whui 
wisdom  I"  says  Moses  now,  and  a!l  Ifeaven  with  him. 


SPIRIT  OF  ADOPTION.  191 

This  practice  was  so  well  established  among  the  Greeks,  that: 
they  had  positive  laws  to  direct  theybrm  and  extent  of  it;  so  that 
every  adoption  might  appear  by  a  public  act,  and  become  notori- 
ous to  the  world.*  And  it  was  followed  by  the  Romans  down  to 
the  times  of  Justinian,  who,  in  his  Institutes^  has  established 
particular  regulations  concerning  the  adopted,  putting  them 
under  the  adopters'  power,  as  though  they  were  their  own  off- 
spring.! 

God  hath  been  pleased  to  use  this  term,  in  order  to  convey  to 
our  minds  another  view  of  his  grace  and  love  to  the  souls  of  his 
people.  Every  image  of  endearment  in  nature  he  hath  employed 
for  the  expression  of  his  kindness  ;  and  this  important  one,  there- 
fore among  the  rest.  The  motives  of  this  affection  and  adoption 
are  entirely  within  himself.  Indeed,  they  could  not  be  but  so; 
for  all  the  world  was  become  guilty  before  God  ;  and  vihenhelook- 
ed  down  from  Hea-ven^  he  saw  that  all  men  were  become  abom- 
inable^ and  that  there  was  none  doing  good,  no  not  one.  There 
■were  no  attractions  in  miserable,  hateful,  and  hating  sinners  : 
and  there  could  be  none  to  win  the  love  of  a  holy  and  righteous 
God.  Thus,  when  he  was  pleased  to  adopt  the  people  of  Israel 
from  among  the  sinful  families  of  the  earth,  a  very  particular 
declaration  is  given.  That  the  Lord  did  not  set  his  love  ufion^ 
nor  choose  them,  because  of  their  number,  (or  they  were  the  fewest 
of  all  fieofile — nor  for  their  wealth,  for  he  gave  them  the  fiower  to 
get  wealth,  nor  for  their  righteousness,  for  they  were  a  rebellious 
and  stiff-necked  fieofile  :  but  because  the  Lord  loved  them,  and 
because  he  would  be  gracious  to  whom  he  would  be  gracious,  and 
would  shew  mercy  on  whom  he  would  shew  mercy.  Every  cause, 
reason,  and  purpose,  existed  entirely  in  himself;  and,  from  his 
own  benignity,  did  every  blessing  proceed.  And  yet  bad  as  this 
people  was,  what  shall  we  think  of  this  other  declaration,  which 
God  made  in  their  behalf,  in  the  face  of  their  enemies  ?  Thufs 
saith  Jehovah,  Israel  is  7ny  son,  even  my  first-born,  Exod.  iv.  22. 
See  Rom.  ix.  4,  And  of  what  was  said  to  themselves  ?  T^ruNa  pn, 
void  of  all  cause  in  thy  Fathers,  Jehovah  nariN*?  p'an  adhered  to 
love  them,  or  would  love  thevi  ;  and  he  chose  their  seed  after 
them,  eve7i  you  above  all  fieofile,  as  it  is  this  day.  Deut.  x.  15, 
Not  that  the  Lord  wanted  their  service,  or  would  have  been  less 

*  Rous  Jlrch.  Att.  1.  v.  c.  15. 

f  Jvistin.  Inst.  1.  i.  tit.  11.  The  reader  may  see  a  curious  controrersy, 
upon  the  subject  of  adoption,  in  the  remains  of  Marcus  Annxus  Seneca,  (ta- 
Iher  of  the  great  Seneca)  in  his  second  book  of  Controv.  §  9.  aivi  notis  varior. 


192  SPIRIT  OF  ADOPTION". 

a  fulness  without  their  salvation,  for  the  Heaven,  and  the  Heav 
en  of  heavens-)  belonged  to  Jehovah  their  ,4lehim,  the  earth  and 
all  that  is  therein,  v.  14.  He  chose  and  adopted,  not  because  he 
v/antedthem,  but  because  r^ey  needed  him.  And  he  mentions  to 
them  their  high  inheritance,  that  they  might  adore  his  bounty,  be 
encouraged  to  live  upon  him,  and  be  lool^ing  beyond  the  grave 
for  the  full  possession. 

What  the  Lord  once  did  to  Israel,  he  doeth  for  ever  to  all  his 
people.  The  calling  and  salvation  in  the  type  fully  expresses, 
and  was  designed  to  express  the  calling  and  salvation  of  all  the 
redeemed  in  every  age  of  the  world.  His  election  of  grace  is  a 
truth  as  positively  revealed  to  believers  by  the  Old  Testament,  as 
it  is  or  can  be  to  them  by  the  New  ;  for  the  same  eternal  Spirit 
dictated  both,  and  both  for  the  same  end.  And  the  only  difference 
betAveen  the  terms  election  and  adofition  is ;  theybrw<:'r  expresses 
God's  simfile  choice  of  his  people,  without  any  motives  for  that 
choice,  but  his  own ;  and  the  latter  implies  the  same  kind  of 
choice,  but  at  the  same  time  conveys  with  it  an  idea  of  what  they 
are  elected  to.  Election  is  the  choice  of  God,  as  it  exists  in 
himself  ;  and  adoption  is  that  very  choice  as  it  \ie.coxn.c^  manifest- 
ed to  them.  By  their  adoption  therefore  they  are  persuaded  of 
their  election  ;  and  not  of  their  adoption  by  their  election.  Their 
faith  does  not  conclude  from  what  exists  in  the  unrevecled  mind 
of  God,  which  it  is  impossible  for  them  to  know ;  but  fi  om  what 
hath  already  passed  upon  their  own  minds,  agreeable  to  his  mind 
revealed,  which  God  hath  designed  that  they  should  know.  They 
do  not  infer  without  evidence,  which  would  be  enthusiasm  with  a 
witness,  or  something  worse ;  but,  in  their  earnestness  for  the 
kno-vledgc  of  salvation,  they  are  so  far  from  being  satisfied  with 
faint  hopes  and  mere  conjectures,  that  they  require  no  less  testi- 
mony than  God's  own  warrant,  and  God's  own  seal  with  that  war- 
rant to  prove  that  it  is  for  them.  This  doctrine  consequently, 
cannot  be  abused,  wherever  it  is  understood  in  faith  and  expert^ 
ence  :  and  as  for  those,  who  will  abuse  it ;  they  are  to  be  pitied 
and  deplored  for  the  predominancy  of  that  corruption,  which  ever 
turns  the  use  and  benefit  of  the  best  things  into  uselessness  or 
destruction. 

If  Israel,  after  the  flesh  and  in  type,  was  adopted  to  be  the  Son, 
and  the  first-born,  of  Jehovah;    Israel,  after  the  spirit,  and  the 
consummation  of  that  type,  can  certainly  be  invested  with  no  in- 
ferior privilege.     If  God  chose  the  one  from  motives  of  his  own  ; 
urely,  the  or/trr  h:\th  no  other  instiyes  to  plead,  why  he  shouM 


SPIRIT  OF  ADOPTION.  19,3 

ever  adopt  them.  If  Jews  were  stiff-necked  and  sinful ;  can  Gen- 
tiles plead  greater  obedience  and  purity  ?  And  if  the  children  of 
Abraham,  who  were  brought  up  in  the  faith,  and  who  had  the 
promises  of  the  life  that  now  is  as  well  as  the  future  were  not  re- 
ceived, because  they  were  his  children  ;  how  shall  strangers  to 
the  co-venants  of  promise^  aliens  from  God's  commoniveallh^  and 
atheistsin  the  world^  dare  to  hold  up  their  heads,  and  claim  the 
inheritance  of  glory  by  desert  ? — If  this  argument  of  adoption  were 
but  rightly  understood  in  the  hearty  as  well  as  \^^t,head  ;  the  pride 
of  man,  which  inspires  him  with  high  notions  of  his  own  will  and 
powers,  with  the  wild  farrago  of  opinions  issuing  from  those  no^ 
tions,  would  tumble,  like  Dagon  before  the  ark,  and  be  broken 
into  ruins. 

"  But  Aoware  God's  people  adopted  by  him  ;  when  he  is  im- 
maculately holy,  and  they  are  altogether  defiled  by  sin  ?" — This  is 
an  important  question  ;  and  the  answer,  which  God's  word  affords 
us,  is  no  less  complete  than  delightful. 

The  Apostle  tells  us,  that  we  are  chosen  in  Christy  that  God 
hath  predestinated  us  unto  the  adoption  of  children  by  Jesus 
Christ  to  himself  according  to  the  good  pleasure  of  his  will,  tv> 
the  praise  of  the  glory  of  his  grace,  &c,  Eph.  i.  5,  6.  and  thai 
Gcd  sent  forth  his  Son  made  of  a  woman,  made  under  the  law, 
lO  redeem  them  that  were  under  the  law,  that  we  might  receive 
the  adoption  of  sons.  Gal.  iv.  4,  5.  God  sent  his  Son  in  h-"nan 
nature  to  redeeiii  us  first,  and  then  to  give  the  right  of  adoption 
to  us.  To  them,  that  received  him,  gave  he  power  [Marg.  right, 
ov  privilege,']  to  become  the  sons  of  God.  John  i.  12.  As,  ameng; 
men,  they  were  to  be  made  free,  before  they  could  be  positively 
and  effectually  adopted;  so  we  are  first  delivered  from  bondage^ 
before  we  can  receive  or  lay  claim  to  the  privilege  of  spiritual 
adoption.  We  are,  therefore,  partakers  of  this  adoption  through 
Christ ;  and  we  can  enjoy  it  only  in  him  :  Consequently,  we  must 
first  be  in  him,  before  v/e  can  A-now  our  adoption,  or  possess  it. 
He  is  the  great  Son,  the  great  iwa  or  -First-born  ;*  and  we  are 

*  In  a  former  note  [p.  44.]  the  doctrine  of  the  -1133  or  frst-bom,  was  briefs 
iy  considered  :  And  it  was  shewn  to  belong  to  Christ,  and  to  his  members 
through  Him.  He  is  also,  respecting  his  Imman  nature,  the  n^B'XI,  the  head^ 
the  beginning,  and  the  onwa  n*'i:'Ni  the  chief,  ovjirst  of  the  Jirst-fruits,  for 
the  sake  of  his  people,  unto  God  :  But  as  to  his  dh'ine  nature,  he  hath  no 
beginning,  and  tlieretore  cannot  be  the  first  or  chief  of  any  creatures,  be- 
cause this  would  express  a  relation  or  comparison,  which  cannot  obtain  be- 
tween infinite  and  finite,  or  Jehovah  the  incommunicable  and  dependent  be- 
ings. Regarding  Christ's  humanity,  he  may  be  called  the  primmt  inter  pares 
witli  relation  to  his  people,  a^  indeed  he  is  their '-'';';  r«cc:  Volume  i.   r.ote.'} 

VOT.  IT.  A  a 


iU  SPIRIT  OV  ADOPTION. 

*o?2s  and  ^r.st'born  too  in  him,  according  lothc  declaration  giver* 
to  Israel,  Exod.  iv.  22.  And  therefore  it  is,  that  we  inherit  all 
the  rights,  honors,  and  privileges  of  the  Jirst-born  and  become 
joint-heirs  with  Christ.     lie  is  also,  in  another  view,  the  First' 

ihcir  fellow,  and  one,  though  the  pnncifial  one,  of  them  ;  Kutiii  his  divinit}', 
he  is  above  every  name,  the  n"");!;  of  Jehov.ah  hiniscltj  and  therefore  neces- 
!*arily  the  srlf-cxistent  and  iiico<  ct-ivable  Jehovah  too,  the  cause  of  all  things, 
and  conscq'ieiitly  neither  07ie  noi*  the^A'rs*  of  those  things.  The  primogeni- 
ture and  the  blessing  are  ahnost  convertible  terms  ;  and  some  authors  have 
observed  the  same  of  tlie  two  i"oots,  133  and  ^nj,  from  which  those  terms 
arc  derived.  We  had  forfeited,  like  Esau  our  bvth-right  and  the  blessing  i 
and  therefore  (Jhrist  became  n  Jirst-born,  and  suffered  for  his  people,  that 
they  might  partake  of  /«'«  birth -right  and  its  attendant  blessing  :  And  thus 
thev  ai'e  first-boim,  AS  being  members  0/ and  ?«  Ilim.  They  are,  therefore, 
considered,  by  the  Scripture,  as  all  one  in  Christ  Jesus ;  and  he  is  considereil 
as  their  head.  And  this  unity,  which  subsists  between  Christ  and  his  €hurcb, 
is  as  much  insisted  upon,,  peviiapfs,  as  any  one  truth  in  the  Bible;  and  possi- 
bly for  the  purpose  of  explaining  to  his  people,  that  without  Him,  they  are 
nothing,  and  can  do  nothing. 

From  the  corruption  of  this  doctrine  o{  Xhefr^t-born,  it  is  very  probable, 
that  the  Heathen  round  about  Israel  (for  this  corruption  doth  not  seem  to 
have  obtained  much  farther)  oflfei-ed  to  J\Toloch  the  sidi,  or  king  of  the  mate- 
rial heavens,  their  Jirst-born  for  their  tra7iigressio7i,  thefndt  of  their  body  for  the 
sin  of  their  soiil.     jNIicah.  vi.  7. 

As  the  frst-born  belonged  to  the  Lord  tinder  the  law,  in  tj-pe  of  his  spi- 
ritual frst-boim  in  (,'hrist ;  so  the />s^^i'?«7.?  also  were  to  be  offered  to  him, 
as  peculiarly  his  own.  In  Lav.  ii.  12.  ^c.  the  manner  of  this  oblation  is  pre- 
scribed, and  hath  an  immediate  reference  to  the  subject  of  this  essay.  The 
first-fruits  in  this  place  typify  both  believers  themselves,  and  thafirst-friuts  cf 
the  Spirit  in  believers,  as  Ids  earnest  bestowed  upon  them,  in  testimony  of 
then-  adoption  to  the  primog-eniture.  Tlius  they  are  Q'niaa  frst-born  and 
f  I'st''' •id's  hy  being  members,  in  the  7f?«7i/ abovementioned,  of  Christ  th? 
great  1133  the  frst-born,  who  is  (according  to  the  Apostle)  the  frst-f nuts  of 
tiiem  that  slept :  And  they  .ire  to  ofler  up  thefrst  of  their  fir  st-f'ridts,  their  first 
affections,  and  principal  services  imto  Gqd. — The  f.rst-fnnts  under  the  law 
vera  not  to  be  a  burnt  sacrifice  ibr  atonement,  but  matters  of  oblation  and 
thanksgiving;  so  the  fridts  of  the  Spirit  in  his  people  are  not  to  be  preferred 
as  means  of  atonem.ent  or  reconciliation,  but  only  as  duties  of  devotion  .and 
praise.  l"he  m3TN  or  memorial  only  was  to  be  burnt  by  the  priest  before 
the  Lord  for  an  nrN,  9.  fire -offer  iv.g,  or  offering  for  atonement:  And  thus 
Christ,  who  is  his  people's  viemorial  and  representative  before  God,  offered 
tip  himself  (^bc'in^  both  priest  and  sacrifice)  for  the  sole  propitiation  of  their 
sins.  These  first-fruits  under  the  law  were  also  particularly  enjoined  to  be 
presented,  after  they  had  been  seasoned  with  salt,  called  the  salt  of  the  cove- 
ra/;<  of  the  Aiehim  ;  .and  no  oflci-ing  would  be  .accepted  without  it.  HoW 
ibrcibly  doth  this  descril>e,  that  nothing  can  be  acceptable  to  God  even 
from  his  people,  but  through  the  eternal  Spirit,  who  is  that  salt  and  seal  of 
■Ihat  immutable  covenant,  which  the  divine  Pcr.'ions  entered  into  for  the  rc- 
dem]5tion  and  adoption,  of  the  first-bom  ?  Thus  God's  people  are  to  haxg 
valtin  tltemsclves;  because  as  s.ilt  is  the  appointed  emblem  of  preservation 
iind  incorruptibility.they  are  preserved  to  an  incorruptible  life  by  tliis  Spirit, 
and  are  privileged  to  present  them.selves,  as  a.  living  sacrifice  of  first-fruits 
tlu-ough  his  di^■lne  power,  as  children  of  the  coven.ant  and  adoption,  and  as  heirs 

of  the  Kingdom  hi  Christ  Jesus. Oil  also  and/rowWjjfCTise  Were  to  be  put 

upon  the  olfering:  And  these  :u'e  emblems  of  the  Spirii's  grace  of  JIoltTiess 
andpraycr  or  praise,  with  which  all  the  redeemed  are  to  offer  up  themselves 
and  their  services  before  God.  This  oil  and  frankincense  accompanied  the 
mcmoriul  itself:  And  so  the  Spirit  of  thchovii  -zvcs  upon  Jesus,  who  was  holv. 


SPIRIT  OF  ADOPTIONS  i93 

Jrult  unto  God  for  us  ;  and  toe  in  hint  are  also  to  God  the  Jimt- 
fruits  of  Ilia  creatures.     He  is   the  Jirst-born  among  manij  hre^ 
ihren  ;  and  those  brethren  are  all  first-born  in  him,  their  com- 
mon inseparable  head.    He  is  the  Ajr«i^;^ij  ihefirst-Jruits,  1  Con 
XV.  20.  and  the  Ap^t],  the  beginning  or  chief,  the  first-born  from 
the  dead,  Col.  i.  18.  or  (according  to  the  same  titles  in  the  Old 
Testament)  the  h^b'K"),  the  begimzing,  head, first-fruits,  &c.  of  all ; 
the  n't?Ni  chief,  head,  oj  Jehovah's  way   of  salvation,  Prov.  viii. 
22.  of  whom  God  said,  /  ivill  make  kirn  the  mrj,  the  firat-borv.^ 
higher  than  the  kings  of  the  earth.  Ps.  Ixxxix.  27.     And  we,  his 
redeemed,  being  his  brethren,  nay,  members  of  his  body,  of  his 
flesh,  and  of  his  bones,  are  privileged  to  enjoy  all  his  inheritance 
in  him,  and  are  thus  (according  to  the  promise)  made  princes  bij 
him  in  all  the  earth  ;  i.  e.  from  every  part  of  the  earth  are  called 
to  this  adoption.  Ps.  xlv.  16.    Thus,  it  appears,  we  are  adopted 
in  Christ,  and  because  we  are  his  members  ;  not  in  ourselves,  in- 
dividually or  separately  from  bim.     We  were  slaves,  and  could 
not  be  adopted  till  we  were  made  free ;  and  we  had  neither  wealth 
nor  strength  of  our  own  to  purchase  or  procure  our  freedom. 
He  paid  our  rausom,  by  becoming  one  of  us,  by  suffering  for  us.. 

harmless,  vndejiled,  and  who  offered  up  prayers  and  sitppUcations  tvith  strong 
crtfinff  and  tears  for  the  salvation  of  his  people. — O  reader,  what  a  fund  of 
instructiou  dotli  all  this  mystery  of  godliness  contain  for  thy  soul !  JMeditaie 
according'  to  the  precept.  Josh.  i.  8.  upon  the  purpose  of  this  latv,  day  and 
7nght :  and  then  thy  way  indeed  sha'I  be  prosperous,  and  thou  thyself  shalt  have 
good  su-ccess,  or  true  understanding. 

Though  it  may  add  to  the  great  length  of  this  note,  the  subject  of  which 
would  not  be  exhausted  in  a  volume,  it  may  not  be  imacceptuble  to  some 
readers  to  annex  an  idea  of  llie  ti-uly  learned  and  excellent  Archbishop  Usher 
on  this  interesting  mattei'.  "  At  the  time  of  tlie  passover,  Christ  our  pass- 
over  was  slain  for  us,  and  the  whole  sabbath  following  he  rested  in  the  gl•a^•e. 
The  next  day  after  that  sabbath,  the  "vsy  (Lev.  xxiii.  10.  11.)  or  sheaf  of 
the  frst-fridts  of  the  frst  (or  barley)  harvest,  v.'as  offered  unto  God  :  And 
Christ  rose  from  the  dead,  and  became  the  Jirst-frvits  of  them  that  slept  ,- 
mujiy  bodies  of  the  saints  that  slept,  arising  likewise  after  him.  From  thence 
was  the  account  taken  of  the  seven  sabbaths  .and  upon  the  ?norj'ow  after  the 
seventh  sabbath  (which  was  our  Lord's  day)  v/as  celebrated  the  feast  of 
weeks  [Lev.  xxiii.  15 — 17.  Numb,  xxviii,  26.  Exod.  xxxiv.  22.]  the  day  of  the 
first-fruits  of  the  second  (or  wheat)  harvest;  upon  which  day  tlie  Apostles 
having  themselves  received  the  first-fruits  of  the  Spirit,  begat  3000  souls 
Tjith  the  word  of  truth,  and  presented  them  as  the  first-f nuts  of  the  Christian 
Church  unto  God  and  unto  the  Lamb.  And  from  that  time  forwai-d  doth 
Waldensis  note  [Thorn.  Walde7is.  Doctrinal  Tom.iii.  tit.  16.  c.  140.]  that  the 
Lord's  day  was  observed  in  the  Christian  church  in  the  place  of  the  sabbath  -■ 
Qida  inter  legalia  (saith  he)  tunc  sublatasabbati  custodiafuituman,pIamimeat 
tuncintrdsse  Dominicam  loco  ejus  sicut  baptisma  statim  loco  circumcisionis.  .Id- 
hue  enim  superstes  erat  Sanctus  Johannes  qui  diceret  ,■  et  fui  in  Spiritu  die  Do- 
minica, v^/>oc.  i.  citm  de  Domiincd  die  ante  Christi  Resurrectionem  nulla  pror- 
sus  mentio  haberetur.  Sed  statim  post  missionem  Spiritus  Sancti,  lege  novafd^ 
gente,  in  humano  cultu  siiblatian  est  Sdbbatum ,-  et  dies  fiominicx  resurrectionis 
clarescebat  Dominicd."  See  Archbishop  Usher's  Life  and  Letters.    Lett,  205. 


196  SPIRIT  OF  ADOPTION. 

and  by  payin?;:  down  the  full  tale  which  God's  righteous  justicdve- 
quircd  :  to  which  the  Apostle  Peter  alludes  ;  Ye  loere  not  redeem^ 
ed  ivith  comifHibLe  things,  as  silver  and  gold — but  rjith  the  fire- 
clous  blood  oj  Christ.  1  Pet.  i.  13.  Hence,  we  are  said  to  be, 
710/  our  own,  because  we  are  bought  with  a  firice  ;  and  are  now 
become  so  much  a  part  of  our  gracious  head,  that  if  men  perse- 
cute MS  or  do  us  good,  they  do  it  to  him  (Acts  ix.  4.  Luke  x.  16.)> 
and  that  we  are  all  one  in  him,  and  he  in  us.  John  xvli.  21.  All 
his  estate  is  ours;  and  whatever  he  gained  in  our  nature  by  being 
a  son  made  of  a  woman,  and  a  Jirst-born  ;  he  gained  it  for  those, 
who  by  a  living  faith  are  united  to  him.  This  is,  and  to  eternity 
will  be  found,  an  immense  inheritance.  God,  by  his  ApostlCj 
liath  given  us  a  kind  of  sum  total,  because  the  particulars  of  it 
are  innumerable.  Jill  things  are  youm  :  whether  Paul,  or  ApoU 
losj  or  Cephas,  [all  ministers  and  Church-ordinancesl,  or  the 
Vforld,  or  life,  or  death,  or  things  present,  or  things  to  comes  all 
are  yours :  and  ye  are  Christ's  ;  and  Christ  is  God's.  1  Cor.  iii. 
21 — 23. — Look,  Christian,  if  any  thing,  which  thou  canst  want, 
is  left  out  here  ;  or  see,  if  thou  canst  add  any  thing  to  the  sura  I 
This  is  what  we  are  adopted  to;  and  this  is  the  way  of  our 
adoption,  namely,  in  Christ  Jesus  the  living  Way.  But  we  are 
to  be  brought  into  this  way ;  we  are  to  be  grafted  into  Christ ; 
Ave  are  to  be  made  alive  in  him  :  AH  of  them  terms,  expressive 
of  our  inherent  \yeakness  and  incapacity,  and  of  the  exercise  of 
some  external  power.  The  viry  term  ado/ition  not  only  implies 
our  for ?}ier  aliejiation  (for  no  true  and  natural  son  could  be  adop- 
ted, nor  any  who  possessed  an  hereditary  right  to  an  inheritance,) 
but  also  that  we  are  the  mere  subjects  and  not  in  any  sense  the 
authors  of  it.  The  adoption  must  entirely  depend  upon  the  will 
of  the  adopter.  The  scriptui-e  hath  not  left  us  in  darkness  here. 
God  never  appoints  an  end,  but  he  always  provides  the  means. 
As  we  are  the  first-fruits  in  Christ,  we  are  to  have  also  the  first- 
fruits  of  the  Spirit,  Rom.  viii.  23.  and  because  we  are  sons,  and 
first'born,  God  hath  se7it  forth  the  S/iirit  of  his  Son  into  out- 
hearts,  crying,  jlbba,  Father:  Wherefore,  we  are  no  more  ser- 
vants, but  sons  ;  and  if  sons,  then  heirs  qf  God  through  Christ. 
Gal.  iv.  6,  7.  We  are  brought  therefore  into  this  state,  or  born 
again,  not  of  blood,  nor  of  the  will  of  the  flesh,  tior  of  the  will 
of  man,  but  of  God.  John  i.  13.  By  this  Spirit  of  Adoption  it  is, 
that  we  can  call  freely  upon  God,  claim  to  be  his  sons,  style  him 
our  Father,  our  tender  Father  [Abba],  and  plead  all  the  benefits 
of  our  adoption.    Wc  can  ask  for  Heaven  itself,  without  fear  of 


SPIRIT  OF  ADOPTION.  197 

asking  too  much  ;  because  v/e  ask  for  our  own,  and  now  our  own 
Just  inheritance.  As  heirs,  we  can  stand  upon  our  heirship,  and 
need  fear  nothing  but  the  living  below  it. 

We  have  here  the  7neans  of  our  adoption  before  us,  viz.  Christ 
and  the  Spirit :  And  are  not  the  means  adequate  to  the  end  ? — If 
these  two  agents  be  divine ;  if  they  be  Jehovah  himself;  they 
certainly  are  equal  to  the  task  undertaken  by  t!^em.  But,  if  they 
be,  in  any  sense  or  in  any  nature,  inferior  to  Jehovah  ;  then  un- 
doubtedly they  are  not  ;  and  we  shall  build  upon  creatures,  nay 
upon  sinful  creatures,  because  they  undertake  to  do,  and  claim 
the  glory  of  doing,  what  is  the  peculiar  alone  of  the  Almighty. 

That  Christ  is  not,  respecting  his  divine  nature,  inferior  to  Je- 
hovah, but  Jihovah  himself  has  been  proved  in  the  former  vo- 
lume; and,  therefore,  he  is  equal,  in  all  points,  to  the  agency, 
which  was  undertaken  by  him.  That  the  Hjiirit  also  is  Jehovah^ 
or  2i  person  in  Jehovah^  seems  to  have  been  cleared  in  some  pre- 
ceding essays  of  this  volume,  and  will  be  further  manifest,  if  we 
consider  the  gracious  character,  which  he  hath  assumed,  under 
this  title  of  The  S/iirit  of  Adoption. 

Among  men,  nobody  could  force  a  person  to  adopt  another ; 
but  it  was  also  an  act  of  the  freest  choice  and  liberality ;  nor  could 
any  one  be  adopted  to  inherit  an  estate,  720^  beloiiging  to  the  adop- 
ter himseif.  So,  in  the  spiritual  adoption^  it  is  an  act  of  sovereign 
grace  arid  mercy  ;  and  the  inheritance,  consequent  upon  it,  which 
is  Heaven  and  Glory,  is  the  jidofiter's  own  property,  and  is  grant- 
ed as  such  to  every  adopted  child.  If  therefore  the  Spirit  be,  ac- 
cording to  his  name,  the  Spirit  of  Adoption,  and  brings  into  the 
I>eavenlv  family  any  worms  of  earth,  who  were  aliens  to  it,  con- 
stituting them,  by  that  act,  the  very  children  of  God  ;  it  will  fol- 
low irresistibly  that  the  Spirit  himself  is  God,  or  he  gives  what 
he  hath  no  right  to  give,  and  therefore  Avould  be  erroneously 
styled,  for  this  purpose,  the  Spirit  of  Adoption.  But  as  this  last 
is  impossible,  because  it  would  overthrow  the  truth  of  the  Bible  ; 
it  follows,  that  the  Spirit  is  the  omnipotent  Jehovah,  who  bestows 
the  grace  of  adoption,  in  order  to  convey  the  inheritance  of  glo- 
ry, which  glory  is  his  oivn,  and  therefore  freely  given  by  him  to 
whomsoever  he  pleaseth.  Were  the  Spirit  not  the  everlasting 
and  true  God  ;  how  could  his  adoption  make  the  redeemed  the 
children  of  God  ?  He  could  not  confer  that  title,  nor  bear  witness 
to  the  truth  of  it  in  their  souls,  unless  the  title  God  v/^ere  his  own 
just  title.  His  adoption  otherwise  might  make  them  indeed  the 
•  bildren  ©fa  creature^  according  to  his  own  rank  aod  eminence; 


19S  SPIRIT  OF  ADOPTION. 

but  they  could  not  be  made  by  such  adoption  the  children  of  the 
Highest.  But  we  read  of  no  angelic  adoption,  no  adoption  of 
creatures  by  creatures  for  glory,  nor  of  any  adoption  for  the  king- 
dom of  Heaven  established  by  any  one  inferior  to  the  King  cf 
Heaven  :  And,  therefore,  the  Holy  Sfiirit,  being  this  S/tirit  of 
jidofition,  whereby  the  redecmedcry^jibba,  Father  j  is  necessarily 
and  incontrovertibly,  from  the  word  of  truth  and  from  the  fairest 
and  most  obvious  deduction,  true  and  very  God.  Here  then  we 
see  with  what  delightful  propriety  it  is  said,  that  as  many  as  are  led 
by  the  Spirit  of  God,  they  are  the  Sons  of  God  ;  and  that  the  Spirit 
ztself  beareth  witness  ivith  our  sfiirit^  that  we  are  the  Children  of 
God)  and  if  children  then  Heirs,  heirs  of  God^  anrf  joint  Heirs  with 
Christ.  We  sec  also  another  glorious  and  comfortable  truth  ; 
that  it  was  God  the  Father,  who  /iredestinated  us  zinto  the  adofi- 
cion  of  children  by  Jesus  Christ  to  himself ;  Eph.  i.  5.  that  it  was 
God  the  Son,  who  was  7nade  of  a  woman,  made  under  the  law,  to 
vedeem  them  that  were  under  the  law,  that  we  might  receive  the 
tzdofition  of  Sons  ;  Gal.  iv.  4.  and  that  it  is  God  the  Spirit,  by 
whose  leading,  or  forming,  we  are  the  Sons  of  God,  and  by  whom 
five  cry,  Abba,  Father.  Rom.  viii.  15.  The  whole  Trinity  con- 
curs in  bestowing  this  blessing  of  adoption ;  because  it  is  the  re- 
sult of  a  covenant  entered  into  between  the  divine  persons  from 
before  all  worlds,  and  therefore  both  in  prospect  and  retrospect 
perfectly  everlasting. 

The  last  cited  text  furnishes  another  invincible  argument  for 
the  Holy  Sfiirit's  divinity.  He  not  only  gives  a  title  to,  but  makes 
us  fit  for  the  enjoyment  of  the  inheritance.  The  words  of  an  ex- 
cellent friend  have  furnished  the  following  valuable  hints  upon 
the  subject  of  this  essay.  ''  When  an  human  adopter  has  raised 
"  a  poor  beggar,  he  may  enrich  him  with  a  princely  fortune  ;  but 
•'  he  cannot  give  him  the  temper  and  affection  of  a  dutiful  child. 
"  The  adopted  may  prove  ungrateful ;  He  may  abuse  the  favor, 
<•  and  be  worse  for  the  adoption.  But  it  is  quite  otherwise,  when 
"  God  gives  his  Sfiirit.  He,  at  the  same  time,  creates  spiritual 
"life  in  the  adopted  son,  unites  him  by  his  Almighty  power  to 
"  7t'.swa,'and  thereby  enables  him  to  live  by  faith  in  and  upon  Jesus, 
"  through  whom  he  knows  and  finds  the  father's  love.  Thus  he 
"  forms  the  son  for  the  family.  He  lives,  as  Christ  does  ;  has  the 
"  mind  of  Christ ;  judges  of  things  as  Christ  does  ;  has  the  same 
"affections  as  Christ,  I  John  v.  1,  2,  3.  has  the  same  relations 
"  with  Christ,  John  xvii.  21,  &c.  has  the  same  inheritance,  Rom. 
f(  viii.  17,  and  for  the  same  duration,  Horn.  vi.  33.    In  this  yiew, 


SPIRIT  OF  ADOPTION.  199 

^'  the  Spirit  of  Adoption  bestows  the  highest  dignity,  which  a  crea^ 
« ture  can  possibly  receive-^-united  by  one  S/iirit  to  Immanuel) 
«  and  in  him  united  to  the  Father^  and  thereby  capable  of  enjoy- 
«  ing  the  greatest  happiness,  of  which  any  creature  can  possibly 
"partake,  even  to  be  a  partaker  of  the  divine  nature" — Can  the 
agent,  who  effecteth  all  this  grace  for  such  consummate  glory, 
be  any  other  than  Jehovah  ?  Could  a  creature  prepare  for  and 
bestow  crowns  and  kingdoms  in  Heaven  ?  Is  it  possible  for 
any  being,  less  than  the  supreme,  not  only  to  give  a  right  to  en- 
joy Heaven,  but  to  change  the  heart,  renew  the  spirit,  and  to  qua^' 
lify  the  believer  for  Heaven  ?  Yet  the  Sfiirit  of  Adoption  hath  this 
office  to  perform  ;  an  office  as  much  beyond  the  power  of  the 
creatures,  as  it  is  beyond  the  strength  of  a  mite  to  move  a  world. 
It  is  a  nev)  creation.^  and  consequently  the  work  of  an  Almighty 
Creator ;  a  restoration  to  the  image  of  Oody  which  God  only  could 
form  at  first,  and  reform  v/hen  defaced.  It  is,  therefore,  said,  that 
God  did  predestinate  his  people  (o  be  conformed  to  the  image  of 
his  Son  /  and  then  it  is  added,  that  such  He  also  called,  zndjusti- 
fed,  and  glorifed  }  all  which  is  effected  by  the  internal  opei"ation 
of  the  Divine  Spirit.  The  fallen  Angels,  who  are  great  in  power 
and  might,  cannot  recover  themselves ;  nor  can  all  the  unfallen 
spirits  round  the  throne,  blot  out  one  sin,  convert  one  soul,  or 
confer  one  grace,  upon  this  polluted  globe.  The  good,  that  is 
done  upon  earth,  Jehovah  doeth  himself ;  and  certainly,  then,  that 
Holy  Spirit  can  be  no  other  than  Jehovah,  who  doeth  the  greatest 
good,  which  ever  can  be  done  upon  it,  in  leading  souls  by  his 
grace  to  eternal  salvation. 

Thus  it  appears,  that  the  great  spiritual  Adopter,  or  Spirit  of 
Adoption^  is  an  almighty,  free,  and  sovereign  Agent  ;  that,  accor- 
dingly,  he  bestoweth  his  Adoption,  on  whom  He  'will,  his  will  be» 
ingly  agreeable  to  the  covenant  of  grace  which  was  framed  by 
himself  and  the  other  divine  persons  ;  that  those,  whom  he  adopts, 
have  his  influence  upon  their  souls,  renewing,  guiding,  and  inspi- 
ring them  to  call  upon  God  as  their  Father  ;  that  they,  therefore, 
are  led  in  this  way  from  the  love  of  sin  to  a  thirst  after  more  and 
more  righteousness,  as  an  earnest  of  their  inheritance  ;  and  that, 
finally,  they  are  brought,  by  the  same  Spirit,  to  the  full  enjoy- 
ment of  that  inheritance  in  his  everlasting  kingdom,  where  they 
reign  triumphant  kings  and  holy  priests  in  unutterable  glory. 
From  this  view,  we  may  perceive,  that  God  the  Spirit's  Adoption 
is  not  a  matter  of  hypothesis  or  speculation,  but  of  life,  reality, 
and  power ;  and  that  they,  who  arc  blessed  with  it  are  privileged 


JOO  SPIRIT  OF  ADOPTION. 

even  here,  in  some  degree,  to  know  it,  to  feel  it,  and  enjoy  it.  An 
unknown  earnest  could  be  no  earnest  at  all,  and  can  answer  no 
end  lor  which  any  earnest  could  be  given,  namely,  the  assurance 
or  testimony  of  a./M/;zirf  inheritance.  A  sfieculative  earnest  (ad- 
mitting tliere  could  be  any  sense  in  the  term)  would  be  much  the 
same  ;  for  whatever  floats  only  in  the  fancy,  without  renewing  the 
soul,  may  indeed  be  finely  fanciful  and  extremely  curious,  and  so 
are  many  romances  ;  but  it  could  have  no  effect,  but  what  roman- 
ces have — corrupt  and  puff  up  the  mind  and  render  the  man  not 
one  tittle  the  better  for  it.  On  the  contrary,  God's  S/iirit  fills  the 
soul,  at  times,  with  the  sense  and  impression  of  his  adoption, 
makes  the  man  alive  to  God,  serious,  devout,  and  thankful,  gives 
him  a  taste  of  Heaven  in  his  affections,  opens  the  evidence  and 
truth  of  his  own  word  to  the  mind,  and  yields  him  that  faith  and 
hope  of  glory,  by  which  he  hates  sin,  overcomes  the  world,  and  at 
last  is  a  conqueror  and  more  than  a  conqueror  over  Hell  and  death 
itself.  Now  as  Christians  are  men  like  others,  endued  with  the 
same  senses  and  appetites,  carrying  the  same  corrupt  hearts  and 
affections,  and  naturally  loving  ease,  and  pleasure,  and  honor,  and 
riches,  like  all  the  rest  of  the  world  :  Can  it  be  a  mere  notion  or 
idea,  which  enables  them,  in  ar.y  degree,  to  turn  from  these  things, 
to  consider  them  as  lying' vanities^  tojdesire  that  these  inbred 
corruptions  should  be  subdued,  to  deny  the  flesh  and  its  lusts, 
and  to  pant  for  (what  will  crucify  them  entirely;  the  enjoyment  of 
a  spiritual  good  beyond  the  reach  of  all  animal  gratification  ?  Is 
it  a  mere  whim,  a  fond  chimera,  by  which  they  rise  and  have  risen 
superior  to  the  world,  and  long  for  tlie  presence  of  Christ  and  the 
communion  of  his  Sjiiric  ?~Surely,  there  must  be  something 
more  in  the  case,  strengthened  as  it  is  by  a  wonderful  uniformity 
of  this  principle  in  all  ages,  against  the  current  maxiins  and  sen- 
timents of  the  world  :  And  it  might  seem  a  matter  of  surprise 
(\yere  the  reason  unknown,)  that  our  inquisitive  phiiosopners, 
■who  compass  the  woiid  in  search  of  plants  and  butterflies  ;  our 
acute  naturalists  and  chemists,  who  attempt  to  dive  into  the  depths 
of  nature  ;  and  our  enlarged  astronomers,  who  are  for  measuring 
end  exi>loring  worlds  upon  worlds;  that  all  these  knowing  and 
ingenious  people  never  enter  into  a  due  investigation  of  this  far 
more  interesting  phenomenon  in  that  little  great  world,  called 
man.  Till  this  be  done,  it  is  absurd  and  unworthy  of  them,  as 
men  of  science,  to  call  it  by  an  ill  name^  and  so  get  rid  of  the  mat- 
ter I)y  writing  c/it/runiasm  upon  the  back  of  it.  The  refuge  of 
ignorance  in  occult  qualiae.i  has  been  so  much  and  so  justly  ex« 


SPIRIT  OF  ADOPTION.  201 

plodedj  that  it  is  rather  extraordinary  that  philosophers,  at  this 
time  of  day,  can  venture  to  contradict  their  own  principle,  by 
making  use  of  it.  For  if  they  be  asked,  ivhat  this  enthusiasm  is, 
which  has  been  so  long  exemplified  in  prophets,  apostles,  martyrs, 
and  believers  in  every  age,  they  are  generally  honest  enough  to 
confess,  that  they  nc\tTfelt  or  exfierienced  or  knetv  this  strange 
thing,  this  occult  quality,  in  themselves.  Will  they  term  it  mad' 
ness  ?  Madness  is  a  deviation  from  all  rule:  And  if  we  prove 
what  they  venture  to  call  enthusiasm  to  be  strictly  agreeable  to 
the  ride  of  God  in  his  word  ;  what  must  that  principle  be  called 
(let  it  be  adorned  with  the  name  of  reason  or  any  other  fine  titie) 
which  not  only  deviates  from  this  perfect  rule,  but  dares  to  op- 
pose and  contradict  it  ?  Either  the  rule  revealed  is  720  rule ;  or 
theirs  is  the  madness,  who  wander  from  it.  And  if  we  ask,  how- 
it  can  possibly  be  rational  hi  these  great  masters  of  reason  to  call 
by  any  name  a  subject,  with  the  properties  of  which  they  are  con- 
fessedly unacquainted,  and  whether,  without  ground,  they  may  not 
sooner  impose  a  wrong  name  than  a  right :  their  ratiocination  is, 
to  justify  themselves  by  holding  up  their  knowledge  in  other 
things,  and  bearing  us  down  with  them.  But  is  this  more  correct 
than  the  conduct  of  Phidias's  cobler,  who,  because  he  knew  how 
to  cover  a  man's  foot,  would  presume  to  know  the  anatomical 
structure  of  a  man  himself? — We  will  only  add,  that  it  may  be 
honest  for  a  person  to  coT\fcss  what  he  doth  not  know,  though  not 
quite  so  wise  to  condemn  it :  And,  therefore,  Phidias's  proverb 
may  be  applied  to  these  reasoncrs,  and  to  reason  itself%upon  spi» 
ritual  things — ne  sutor  ultra  crefiidam.  When  it  pleases  God  to 
impart  the  knowledge  of  his  truth,  as  in  mercy  he  hath  sometimes 
done,  to  the  great  and  learned  of  this  world :  they  first  feel  that 
they  must  become  fools  in  order  to  be  wise  ;  and  they  soon  after 
know,  that  the  wisdom  and  grace  of  God  are  not  to  be  called  by 
hard  and  opprobrious  names,  without  a  very  high  measure  of  spi^ 
ritual  presumption  and  folly.  They  then  perceive  and  are  ready 
enough  to  own,  that,  as  the  wisdom  of  this  world  is  foolishness 
with  God,  a  man  may  reckon  himself  and  be  esteemed  by  the 
world  for  very  wise  and  knowing,  and  yet,  after  all,  be  a  magnifi- 
cent fool,  or  elevated  madman,  fond  of  mere  tinsel,  and  satisfied 
with  mere  sounds. 

But  leaving  these,  hath  God  the  Spirit,  O  believer,  been  gra- 
ciously pleased  to  communicate  his  blessed  Adoiuim  to  thee  % 
and  what  ia  thy  language  and  frame  ?  The  Psalmist  will  describe 
k  exactly,  and  with  a  divine  pathos,  which  it  is  thy  privilege  like- 

YOL.  n,  B  fe 


202  SPIRIT  OF  ADOPTION. 

wise  to  feel  :  "  TV/mt  s/iall  Irc7ider  unto  the  Lord  for  ail  his  bent- 
Jits  towards  me  ?"  What  shall  I  ofler  to  him,  who  hath  had  such//i- 
ty,  such  tender  love  and  pity,  on  so  poor  and  despicable  a  worm  as 

me  ? Render  !  Thou  like  David,  canst  render  nothing.     Do, 

then,  as  he  did — receive  more  ;  take  the  cufi  of  salvation^  that  full 
cup  of  grace  and  truth,  and  call  ufion  the  name  of  the  Lord,  that 
he  may  enable  tliee  to  take  still  more  and  more  from  it.  Thou 
hast  not  grace  of  thine  own  so  much  as  to  thank  him  for  grace 
given  ;  and,  therefore,  he  giveth  more  grace  to  grace  received, 
that  thou  mayest  praise  and  bless  his  holy  name  for  thy  free  re- 
ception of  it.  O  what  a  gracious  Spirit  of  Adoption  is  this  !  He 
not  only  confers  a  blessing,  but  suffers  it  not  to  be  lost  upon  us, 
nor  sunk  iato  the  corruption  and  unthankfulness  of  our  nature  : 
He  works  ttie  praise  in  our  hearts,  which  is  due  to  him  for  his 
Adoption  bestowed  upon  our  souls.  Thus  all  "  our  works,"  eve- 
ry thing  exerted  in  us,  and  carried  on  by  our  instrumentality,  "  are 
begun,  continued,  and  ended  in  him."  He  gives  both  will  and 
power,  defends  us  in  ail  operations,  and  crowns  them  with  even- 
tual success  by  his  etfectual  blessing. 

How  deeply,  how  inconceivably,  art  thou  indebted  to  this 
Almighty  Spirit,  O  thou,  who  art  one  of  his  first-born  and  first' 
fruits  for  glory  !  Know,  as  much  as  thou  mayest,  of  his  grace  j 
taste,  as  much  as  thou  canst,  of  hislove ;  enjoy,  as  much  as  thou 
art  able,  of  his  power ;  thou  mayest  say  more  strictly  than  the 
queen  of  Sheba  said  to  Solomon,  that  not  only  not  the  half  but 
not  the  ten  thousandth  part  of  his  wisdom  and  goodness  hath  ever 
been  told  thee.  And  it  never  can  be  told  thee.  Angels  pry  into 
this  unsearchable  love,  but,  still  finding  it  unsearchable,  cannot 
express  it :  and  when  thou  hast  enjoyed  it  for  myriads  of  ages.-. 
and  comprehended  worlds  after  worlds  of  his  communicable 
glories ;  thy  finite  faculties  must  yet  view  an  infinite  pro- 
found of  inefiable  love,  wisdom,  and  truth ;  ever  to  be  dived 
into,  but  never  to  be  fathomed  or  explored.  In  Heaven,  thou 
wilt  see,  as  much  as  thou  canst  bear  and  enjoy  ;  but  thou  wilt  not 
see  all :  thy  God  will  comprehend  thee,  and  all  the  blest,  with 
happiness  and  splendor;  while  he  himself  can  be  comprehended 
of  none. 

And  while  thou  art  a  prisoner  in  the  body,  remember,  dear 
Christian,  that  thou  art' an  heir  of  God  by  adoption,  and  a  co-heir 
with  Christ  Jesus  in  love.  Walk  worthy  of  this  high  vocation, 
•with  which  thou  art  called :  walk,  like  the  king's  son,  and  not 
like  a  slave  of  the  Devil.    The  eyes  of  all  arc  upon  thee  :    the 


SPIRIT  OF  ADOPTION.  20D 

eye  of  the  world,  to  censure  thee  ;  the  eye  of  Satan,  to  distress 
ihee  ;  the  eye  of  the  Church,  to  be  edified  by  thee  ;  the  eye  of 
Angels  to  glorify  God  for  thee  ;  the  eye  of  Christ  to  intercede 
in  thy  behalf;  and  the  all-seeing  eye  of  Jehovah,  to  whom  thou 
criest  Abba,  Father^  to  protect  and  bless  thee.  Walk  and  speak 
among  men,  as  in  the  presence  of  God  ;*  and  the  presence  of 
God  will  be  known  in  thy  closet,  and  in  thy  soul.  Say  to  thyself; 
"  I  am  adopted  into  Gad's  family,  and  from  being  an  execrable 
"  slave,  am  made  hh  freeman,  his  son,  and  his  keir,  I  am  entitled, 
'•  through  my  redeeming //07-rf,  my  friend,  ?Lnd  my  brother,  to  all 
"  the  privileges  of  grace,  set  forth  in  his  declared  will ;  I  have 
"  tasted  some  of  these  privileges,  as  an  unperishing  earnest  o(  nn 
"  unperishable  inheritance  ;  and  I  am  assured,  that  I  shall  have 
^^  full fiossessian  in  the  best  time,  and  for  evern'iore.  What  then 
"becomes  me?    Whatought  such  a  person  to  do?    How  ought 

"  he  to  think,  and  sfieak,  and  live  ? Lord  !  I  am  ashamed   of 

"myself;  I  am  covered  with  confusion  and  abasement,  that  Ij 
"  for  whom  thou  hast  done  so  much,  am  living  and  doing  so  little 
"  for  thee  !  I  bow  my  soul  before  thee,  in  deep  contrition  ;  and 
'•  acknowledge,  with  all  compunction  of  spirit,  that  lam  vile  and 
"  ungrateful,  and  that,  if  thy  mercy  did  not  endure  for  ever,  it 
"  could  not  have  endured  to  put  up  with  so  base  a  worm  as  I, 
"  with  such  long  suffering  and  grace.  I  own,  that  if  thy  goodness 
"  had  lasted  no  longer  than  my  deserts  ;  I  should  have  lost  thy 
•'  goodness,  in  the  moment  thou  didst  bestow  it  upon  me  1  O 
"  pity  my  weakr.ess,  which  thou  knewest  from  my  birth,  and 
'f  which  thou  understandeth  better  than  I  do  myself;  and  suit  all 
"  the  vuercies  of  thy  holy  adoption,  to  my  various  occasions  and 
"  thine  own  glory.  I  only  know  and  feel,  that  I  -ivould  be  ttiinc 
"  andnoKe  biU  thine  for  ever:  and  this  sense  and  knowledge  thy 
"  grace  alone  conveyed  to  my  heart ;  for  by  nature  I  never  found 
"  them  tiiere.  Cause  me  therefore  to  live  as  becometh  thy  ^osfiel^ 
«  my  o^yn  happiness,  and  my  everlasting,  my  unchangeable  rela- 
"  tion  to  thee.  Cause  me  to  live  more  and  more  like  one,  who 
'♦  hath  a  title  and  a  hope  to  live,  with  an  innu7nerable  comjmny  ol 
"  holy  beings,  with  an  holy  Jesus,  and  with  thee  my  holy  and  my 
"  heavenly  Father,  for  ever  and  ever.  O  let  it  never  be  said,  that 
"  my  tongue  and  my  life  are  at  variance  ;    lest  I  conclude  against 

*  An  Heathen  could  say :  Ulc  hqutndwnx  est  cum  hominibus  tanguam  Dr^ 
andiant.  "  Men  ought  to  speak  with  inc^n,  as  though  God  were  to  hear."' 
Macrob.  Sat.  1,  i.  c.  7.  To  the  same  purjiose.  T^vtu'Jitin  Ita  fab'J.ant'.'.v  (sc. 
Christiani)  iit  qtd  sciant  Ihrninw^  ^-{idiV- 


204  SPIRIT  OF  FAITH. 

"  myself,  that  tho\i  and  I  never  were  agreed,  tliat  I  am  not  thine 
"adopted  child,  but  only  a  presumptuous  pretender  to  an  inheri- 
«  tance  entirely  unmeet  for  me. — I  fall  down  before  thy  throne : 
«  O  make  me  to  be,  what  thou  wouldest  have  me  to  be ;  and  let 
«  me  be  that  to  all  eternity  I 

Whoever  thou  art,  that  canst  utter  this  cry,  take  courage  and 
peace  :  it  is  the  voice  of  the  Sfiirit  of  Adojxtion  within  thee.  O 
go  on,  and  prosper :  the  Lord  enlighten  thee,  and  give  thee  peace ; 
give  thee  every  earnest  of  his  blessing,  every  first-fruit  of  his 
glory  below,  and  in  his  own  time,  which  is  the  best  time  for  thee. 
an  abundant  entrance  into  his  everlasting  kingdom  !     Amen. 

That  God  should  lift  an  holy  creature 

From  earth  to  reijjn  with  him  above, 
Would  shew,  were  such  in  human  nature^ 

A  vast  transcendency  of  love. 

But  when  his  grace  a  traitor  blesses, 

With  the  full  title  of  an  heir. 
To  his  own  kingdom  and  caresses , 

O  who  can  tell,  what  love  is  there  ' 


SPIRIT  OF  FAITH. 

FAITH  is  supposed  to  have  various  acceptations  in  the  word 
of  God,  which  may  easily  be  reduced  to  one  plain  definition.  But 
faith,  emphatically  so  called,  or  saving  faith,  wrought  in  the 
heart  by  the  regeneration  of  the  Spirit  of  God,  is  what  we  mean 
to  treat  of  in  this  essay,  and  what  we  vmderstand  to  be  particular- 
ly designed  for  the  character  of  its  divine  agent,  in  this  title  of 
Sjiirit  of  Faith. 

To  understand  with  precision  the  terms  used  in  scripture,  we 
■must  recur  to  that  sacred  language,  in  which  t'ley  wei  e  original- 
ly deiivcred.  It  is  held  fair  and  just  in  all  other  books  to  take  the 
author's  own  words ;  but  it  is  of  the  greatest  importance,  in 
reading  the  book  of  God,  to  sec  the  exactness  and  force  with 
which  all  things  are  expressed. 

The  word /af^A  is  derived  from  the  root  pN  ainen^  which  sig- 
nifies, to  fix  or  rest,  as  upon  a  foundation,  to  confide  that  a  thing 
is  according  to  a  representation  given,  ^'r??!/i/  to  trust  and  desirCf 
that  a  matter  is  and  shall  be  agreeable  to  the  promise  and  assu- 


SPIRIT  OF  FAITH.  205 

ranee  proposed  concerning  it.  When  the  prayers  were  ended  to 
God,  or  the  promises  given  from  God,  the  ancient  Church  used 
to  say  amen  to  them ;  that  is,  we  believe  that  these  things  are 
gracious  and  true,  and  we  desire  their  fulfihnent.  The  Christian 
Church  in  all  countries,  has  retained  this  Hebrew  word  for  the 
same  use :  and  the  primitive  Christian  Church,  who  spoke  the 
Greek  language,  employed  the  nearest  word  they  had  to  express 
the  same  idea.  Ut^ii  faith  infers  the  persuasion  and  agreemeiit 
of  the  mind  and  will,  that  a  thing  is  to  be  received  and  desired  as 
true :  and  the  Latin  Fides  is  taken  from  two  words,  which  nearly 
express  the  sense  of  amen,  Jiet  dictum,  i.  e. "  be  it  so,  according 
as  it  is  spoken." 

We  see  then  xhdX  faith  regards  truth,  and  cannot  exist  without 
it,  any  more  than  a  house  can  stand  without  a  foundation.  And 
truth  is  that  existing  substance  which  agrees  or  is  correlative  with 
the /rfffl  or /ier««asfo72  of  its  existence,  named  faith.  When  we 
say,  a  thing  fs  ;  we  mean  the  tiuth  of  its  being:  the  belief,  that 
it  is,  arises  from  the  agreement  of  the  mind  with  that  truth,  when 
the  mind  is  exercised  upon  it.  Thus  he  that  cometh  to  God,  must 
believe  that  he  is.  That  God  exists,  is  the  truth  ;  and  the  agree- 
ment or  persuasion  of  the  mind  is  ih^  faith,  which  influences  the 
man  to  come  unto  God. 

Truth,  then,  is  the  proper  foundation  of  all  credibility  ;  and 
God's  truth  the  only  foundation  of  Christian  credibility,  ov  faith. 
There  can  be  no  foundation  without  ^rw^A  ;  and,  consequently,  no 
faith  without  this  foundation. 

But  the  foundation  must  be  laid ;  that  is,  the  truth  must  be 
published,  or  faith  cannot  rest  upon  it.  God,  therefore,  hath  re- 
vealed and  published  his  truth,  which,  before  his  revelation  of  it, 
must  have  hecnhidin  himself  diS  its  proper  essence. 

When  this  truth  z*  published,  it  is  not  absolutely  essential  to 
the  agreement  of  the  mind,  or  to  the  concurrence  of  faith,  that  the 
truth  should  be  fully  comprehended,  either  in  the  extent  or  in  the 
manner  of  its  existence  ;  because,  in  such  a  case,  the  mind  of  a 
man  could  properly  believe  little  or  nothing.  We  know  not  the 
mode  of  being  in  any  natural  substances!  and  if  full  comfirehen- 
sion  wei-e  essential  to  faith,  we  could  not  receive  much  of  the 
revelation  of  God.  because  we  cannot  explain  some  of  its  myste- 
ries ;  such,  for  instance,  as  the  revealed  account  of  God's  exis- 
tence, the  doctrine  of  the  incarnation,  and  some  other  points 
v/hich,  at  least  in  this  world,  will  ever  be  the  mysteries  of  faith. 
Nay,  we  could  not  brlieye  much  concerning  our  own  nature-  and 


20G  SPIRIT  OF  FAITH. 

very  little  indeed,  or  rather  nothing,  concerning  the  state  of  our 
futui'e  being.* 

As  all  truth  proceeds  from  God  ;  he  is,  and  he  calls  himself, 
the  Truth  emphatically:  he  is  the  source  of  all  reality.  What 
therefore  proceeds  from  him,  must  be  true  ;  and  thus  the  mat- 
ters, which  he  hath  declared  ov  dories  are  manifestations  or  reve- 
lations of  his  truth  ad  extra,  or  to  his  people,  and  as  such  are  to 
be  received  by  them.  What  is  communicable  (even  though  it 
be  not  fully  comprehensible)  of  this  truth  belongs  to  them  to 
whom  he  extends  it.  This  extension,  in  spiritual  things,  is  now 
given  through  his  written  word ;  as  formerly  (in  the  wisest  ar- 
rangement) it  was  by  vocal  prophecy,  or  other  sensible  communi- 
cation. In  both,  however,  it  was  only  understood,  as  well  in  or- 
der as  degree,  according  to  the  will  of  the  ^z-yer.  John  xvi.  12. 
Markiv.  33.  Prov.  iv.  18. 

Hence  these  manifestations  or  revelations,  in  the  word,  are 
real  and  immoveable  Truths  from  him,  by  him,  and  to  him  ; 
and  also  Truths  necessary  and  credible,  for  us,  iviih  us,  and  in 
^is. 

They  proceed  from  him,  as  their  caz/si?;  are  effected  by  him 
as  their  agent ;  and  tend  to  him  as  their  end. 

They  descend  for  us,  as  grounds  of  our  faith  ;  are  with  us, 
for  strengthening  our  hofie  ;  and  remain  experimentally  in  us,  as 
the  means  or  earnest  used  for  our  salvation. 

When  we  say  us,  we  mean  "  all  the  elect  people  of  God."  In 
this  view,  the  Apostle  says,  that  the  house  of  God  is  the  church. 
of  the  living  God,  s-yAos  "«'  eS'pia/iLct  which  some  translate,  /lil' 
lar  and  ground,  others  belter,  tiie  station  aJid  seat  of  the  truth.-\ 
1  Tim.  iii.  15.    God  is  the  truth:  and  bo  subordinately  are  the 

*  Dr.  Jonathan  Edwards,  in  his  valuable  preservative  against  Sociniaidsm, 
justly  observes,  "That  in  matters  of  faith  we  must  be  content  with  Cod's 
•'  affirmation,  whether  we  do  or  do  not  comprehend  those  divine  truths, 
*'  which  He  hath  revealed.  Which  comprehension  ought  to  be  of  no  regai-d 
*'  in  these  matters  ;  it  being  extrinsical  to  the  true  and  formal  reason  of  bc- 
"  lieving  ;  which  is  not  resolved  into  the  evidence  of  tlie  thing  [i.  e.  as  it  cx- 
"  ists  in  itself,]  but  into  the  cnithority  uf  Gad,  and  the  truth  and  certainti'  of 
"  his  revelations."     Part  lii.  p.  56. 

f  Dr.  Guyse  upon  the  place,  takes  the  pillar  and  ground  of  the  truth  here  to 
mean  the  trtit/t  of  the  gospel,  or  Christ  in  it.  But  tliis  sujjposition  seems  to 
destroy  the  present  allusion  of  the  Apostle,  and  is  not  warrranted  by  the 
construction  of  the  language.  'Tis  probable,  if  the  Apostle  had  written 
in  Hebrew,  he  would  h.ave  used,  for  the  Greek  words  abovementioned, 
C3)|"3Di  njDN  -ns,  tlie  column  [viewing  the  mental  sense]  a7id  place  of  all  God's 
truth  among  men.  For  this  reason,  the  Psalmist  desired,  as  the  one  thing 
needful,  fo  dwell  intlie  house  of  the  Lord,  and  to  inquire  in  his  temple.  Vs. 
xsvii.  4.— Christ  is  certainly  the  foundation ;  but  these  words  appear  to 
mean  something  jipon  i".. 


SPIRIT  OF  FAITH.  207 

-evelations  from  him  :  The  Church  is  the  column  raised  upon  this 
truth  as  upon  its  proper  foundation,  and  is  also  the  seat  or  filace 
where  all  these  revelations  concentrate,  and  where  only,  as  to 
application,  they  will  ever  be  found.  There  is  no  column  or  fiii- 
iar  which  will  be  acknowledged  out  of  the  temple  of  the  living 
God  ;  because  this  temple  is  the  only  edifice  upon  earth  which  is 
founded  upon  the  truth  of  God.  His  testimonies  are  now,  and 
always  were,  ivithin  the  sanctuary,  and  in  the  tabernacle^  which 
God  pitched  and  not  man.  The  Apostle  alluded  to  the  structure 
©f  the  outward  temple,  and  of  those  columns  in  it,  which  bear 
the  very  name  oi  faith  in  the  original  language,  and  are  no  unapt 
symbols  of  it.  For,  as  the  material  columns  rested  upon  the  rock 
Moriaht  or  holy  mountain  j  so  the  faith  of  the  Church  collective- 
ly,  and  of  every  individual  in  it,  stands  upon  that  truth,  which 
God  hath  revealed  in  Christ,  who  hath  framed  them  as  a  spiritual 
temple  for  his  glory.  Eph,  ii.  22.  Rev.  iii.  12. 

From  this  ground  of  faith,  and  from  its  name^  both  imparted 
by  God  ;  we  may  be  able  to  form  a  just  idea  o^  faith  itself,  and 
to  consider  it,  as  that  gift  of  grace  to  the  soul,  by  which  it  stands 
upon  the  truth  of  God,  for  the  attainment  of  those  blessings, 
which  that  truth  promises  and  reveals. 

If  God  hath  threatened  ;  faith  believes,  that  the  threat  shall  be 
accomplished:  If  he  hath  promised;  it  is  persuaded  also,  that 
the  promise  shall  be  fulfilled.  Hence,  it  turns  away  from  the 
evil  which  is  the  ground  of  the  threat,  and  appropriates  the  good 
which  the  promise  discovers.  Faith  credits  the  blessings  upon 
the  foundation  of  God's  word  and  promise,  and  claims  those  bles- 
sings for  its  own,  only  because  God  hath  engaged  to  bestow  them. 
As  this  grace  of  faith  cannot  build  upon  mere  notions,  or  upon 
any  thing  imperfect  as  to  its  certainty,  but  requires  a  sure  foun- 
dation ;  so  God  hath  provided  this  foundation  in  himself  He 
hath  given  his  word,  as  so  much  communicable  truth  from  him- 
self, on  which  faith  may  ground  itself;  and  thus  ultimately  it 
reaches  up  to  and  rests  upon  God  himself  The  word  reveals 
Christ,  declares  the  grace  of  the  Spirit  and  the  love  of  the  Fa- 
ther, and  discovers  so  much  of  their  covenant-engagements  for 
sinners,  as  is  necessary  for  the  knowledge  of  their  salvation.  Ac- 
cordingly, the  word  contains  the  promises  of  an  happy  and  eter 
nal  life,  and  points  out  the  means  and  manner  of  its  attainment 
And,  as  this  whole  world  is  established  in  the  hand  of  a  personal 
mediator;  so  this  mediator  is  frequently  called  the  Word  itselfj 
in  whom  all  the  covenant  and  its  promises  are  framed,  and  through 


208  SPIRIT  Oi'  FAITH. 

whom  they  arc  carried  forth  unto  his  people.  Christ,  therefore, 
this  mediator,  hath  taken  also  the  name  of  truth,  (Rev.  iii.  14.) 
and,  as  such,  is  become  the  basis  or  foundation  of  his  people. 
He  was  appointed  to  this  purpose  by  Jehovah  :  And,  therefore, 
JeJiovah  hath  said,  Behold^  I  lay  in  Zionfor  a/oundation,  astoncf 
a  tried  stone,  a  firecious  corner -atone,  a  sure  foundation  :  He 
that  believeth,  shall  ?iot  7nake  haste.  Isa.  xxviii.  16. 

From  this  ground  of  faith,  we  may  see  further  into  the  nature 
of  faith  itself.  Consistent  with  what  it  proceeds  from,  and  on 
what  it  stands,  faith  must  be  certitude  in  respect  to  its  object,  as 
that  is  certainty  s  and  certitude  also,  in  respect  to  the  nature  of 
its  a/i/irehcnsion,  becaus'e  it  is  a  t^race  arising  from  a  divine  poW" 
er,  and  not  the  accidental  impulse  of  a  fallen  creature.  It  takes 
for  an  infallible  position,  that  God  is  true,  and,  for  a  position 
equally  infallible,  that  his  promises,  or  the  things  firomised  by 
him,  are  also  true  and  real ;  though  the  things  cannot  be  the  ob- 
jects  of  iimnediate  science  to  the  mind,  nor  oifiresent  sense  to  th9 
body.  Hence,  we  see,  that  faith  is  not  o/ii«fon;  because  opinion 
implies  doubt :  And  doubt  is  contrary  to  the  nature  of  faith,  which 
is  founded  upon  the  certainty  of  God  in  his  word.  Nor  is  it  per- 
fect ktioivledge  ;  because  knowledge  infers  the  firesence  bv  enjoy- 
ment  of  a  thing  at  some  certairi  time.  To  know  Christ  himself, 
is  not  merely  to  believe  in  him  ;  but  is  the  refection  of  that  belief, 
and  is  properly  understood  by  the  word  experience  in  this  life, 
and  the  consum?nation  of  that  belief  in  enjoyment  hereeiher.  But 
faith  is  certitude  respecting  things,  not  yet  seen  or  possessed, 
but  only  doctrinally  pro?nised  and  revealed  ;  Avhich  is  the  high  en- 
comium given  of  it  in  all  the  examples,  recited  in  the  xi  chapter 
©f  the  Epistle  to  the  Hebrews.     See  Luth.  on  Gal.  ii.  16.  fol.  61. 

Faith  is  certitude  in  itself;  but  there  is  as  great  a  difference  in 
its  proportions,  as  between  the  grain  of  mustard  seed  when  cast 
into  the  ground,  and  afterwards  when  it  becomes  a  great  tree. 
The  seed  had  the  tree  in  embryo ;  but  the  tree  did  not  thc7i  dis« 
cover  itself.  So  there  is  a  distinction  between  faith  aud  the  full 
assurance*  of  faith  ;  or  they  would  not  have  been  distinguished 
in  scripture  by  different  names.  Faith,  given  to  the  soul,  in  I'e- 
generation,  is  the  grain,  which  can  scarce  be   discerned  at  first 

*  Witsius  has  collected  several  excellent  jiulgments  of  learned  divines 
upon  this  point :  Perhjips  none  of  them  is  more  cle:>.r  and  pious,  than  the  fol- 
lowing from  Perkins.  JVam  licet  omnis  fides  ex  natxira  ami.  sit  persucuio  tola 
tameiiperfectaperSvaitio  estjlivna  &  consummatajides.  I'roinde  debebatjides  de- 
fimri,  7ion  iolnm  271  gtnciQ  &  gxadibus  sumniis  ;  sed  etiam  varii  e;'w5  gradus 
cJ  mensura  declaran,  ut  et  epd  ivfimn  sunt  vere  et  recte  de  suo  statu  possi/:", 
edoreri.    Iren,  c-  vii.    See  also  Spanb-  Opera.  Yol  iii.  p.  173. 


SPIRIT  OF  FAITHi  .^09 

by  the  soul  itself,  and  still  less  by  any  body  else.  Fall  assurance 
is  radically  in  that  grain,  and  in  due  time  may  grow  out  of  it  to 
the  size  of  a  tree  ;  but  it  cannot  properly  be  called  a  tree,  till  it 
be  grown  up  to  one.  Their  nature  is  one  ;  but  the  difference 
consists  in  the  degree.  True  faith  may  exist  in  the  soul  without 
the  height  of  full  assurance,  and  trembling  may  catch  hold  of 
the  promises,  as  a  little  child  doth  its  nurse's  hand.  The  defect 
is  not  in  the  fir'mcipJt'  itself,  because  it  is  true  and  spiritual  life  ; 
but  in  the  exerciac  of  that  principle  of  life  in  our  nature,  which 
is  full  of  weakness  and  frailty,  not  to  say  hostility  against  its  very 
being  in  us.*  If  all  this  were  not  true  ;  it  would  have  been  idle 
iu  the  disciples  to  pray  for  the  increase  of  fait  hy  or  useless  for 
us,  that  our  faith  may  be  strengthened.  Nor  can  we  otherwise 
understand,  what  the  Apostle  meant  by  the  weak  in  faith,  or 
those  distinctions  of  babes,  ijoung  men,  and  fathers  in  Christ. 

In  the  strongest  believers  there  may  be  doubts  and  fears  ;  be- 
cause they  have  mortal  and  sinful  bodies  :  But  they  do  not  con- 
quer and  prevail.  In  the  weakest  believers,  for  the  same  reason, 
there  are  also  the  same  doubts  and  fears  ;  but  without  the  like 
strength  of  faith  to  repel  them.  God  carries  these  lambs  in  his 
bosom,  and  therefore  their  faith  doth  not  fail. 

It  seems  a  paradox  to  say,  that  he  never  believed,  who  never 
doubted  :  But  it  is  as  real  a  truth  as  it  is  to  say,  that  /  had  not 
knoiiin  sin,  but  by  the  law,  sin  and  the  law  are  not  more  opposites, 
than  faith  and  unbelief:  Yet  unbelief  had  never  been  known,  but 
for  the  grace  of  faith. 

These  distinctions  are  necessary  to  be  observed,  on  the  one 
band,  against  those  who  (with  the  Papists)  affirm  that  there  is  7io 
certitude  m  faith,  and,  on  the  other,  in  behalf  of  those  who  are  op- 
pressed, because  their  faith  is  not  arisen  t'o  the  full  assurance  of 
certitude. 

This  full  assurance  is,  however,  to  be  desired  and  pursued, 
as  the  happy  privilege  of  every  believer  ;  though  (as  it  hath  been 
said)  it  can  only  be  employed  and  exercised  by  those  who  are 
strong.    These  only  can^rw/y  say  with  St.  Paul,  /a7«  persuaded, 

*  "  The  graces  of  the  Spirit,  as  they  come  from  thehand  of  God  that  infu- 
ses them,  ai-e  nothing  but  puren&ss ;  but  being-  put  into  a  heart  where  sin 
dwells  (which,  till  the  body  be  dissolved  and  taken  to  pieces,  cannot  be  fully 
purged  out),  there  they  are  mixed  with  conntpiion  and  dross  .-  And  particu- 
larly faith  is  mixed  with  unbelief,  and  love  of  earthly  things,  and  depen- 
dence upon  the  creature  j  if  not  more  than  God,  yet  togevher  with  him  ; 
and  for  this  the  furnace  is  needful,  that  the  soul  may  be  pm-ified  ucm  this 
dross,  and  made  more  sublime  an4  spiritutd  iji  believing."  J,tighto;i.  Go1». 
on  St.  Peter.  Ch.  j,.  5,  7. 

VOL,    II,  C  C 


!:io  bPlRlT  OV  FAITH. 

f/:at  neither  death,  nor  life,  iD'c.  shall  be  able  to  separate  us  from 
the  love  of  God  u-hich  is  in  Christ  Jesus  ozir  Lord  :  But  the  others 
should  aspire  to  say  it ;  and  those  who  do  not  aspire,  may  very 
■well  doubt  of  one  thing,  nvhether  they  be  in  the  faith  or  not. 

And  here  again  to  the  high  Gommendation  of  faith,  it  may  be 
said,  with  the  Apostle,  that  it  is  the  substance  of  things  hofiedfor, 
because  it  substantiates  what  is  not  yet  enjoyed  ;  and  the  evidence 
cf  things  not  seen,  because  its  own  very  being  in  the  soul  is  ? 
demonstration  from  God,  that,  what  he  hath  promised,  he  will 
assuredly  perform.*  Thus,  he  that  belicvcth  on  the  Son  of  God, 
hath  the  witness  in  himself.  1  John  v.  10.  And  the  author  of  that 
witness  confirms  the  tesiimony  :  The  Sjiirit  itself  bcareth  -wit- 
ness ivith  our  spirit,  that  ivc  are  the  children  of  God.  Rom 
viii.  16. 

Thus  much  for  the  A'ature  and  Foundation  of  Faith  :  Let  us 
>iO\v  consider  its  Efficient  Cause. 

All  natural  men  think,  that  they  themselves  can  produce  and 
exercise  faith,  whenever  they  please  :  And  they  think  so,  because 
tliey  are  natural  men,  not  having  the  experience  of  this  faith,  and 
therefore  not  knowing  tke  scriptures  nor  the  poiuer  of  God. 

Faith,  it  is  true,  is  an  act  in  and  luith  the  mind,  but  no  more  an 
act  q/'the  mind,  ovfrom  and  by  itself,  than  the  gushing  of  the  wa- 
ters from  the  rock  was  actually  wrought  by  the  little  stroke  of  * 
Moses's  rod,  or  the  resurrection  of  Lazarus  from  the  grave  was  a 
mere  act  of  his  own.  If  faith  were  an  act  simply  of  the  mind,  or 
the  mere  production  of  its  natural  powers  ;  then,  perhaps,  mer. 
might  believe,  as  they  please,  and  •when  they  please.  But  then 
we  must  presently  reject  the  ground  of  faith,  the  Bible,  which 
most  positively  contradicts  this  opinion  ;  and,  consequently,  this 
sort  of  faith,  having  no  foundation,  must  sink  into  confusion  or' 
nothing.  We  must  give  up  the  notion  of  the  self-producinp; 
caicse  of  faith,  if  we  follow  the  scripture,  which  says,  that  faith  is 
the  gft  of  God  :  that  to  Christians,  it  is  given  to  believe  ;  and  that 
no  man  can  come  unto  Christ  [i.e.  believe  on  him  to  salvation] 
except  the  Father  draw  him.  Many  other  passages  occur  to  the 
same  purport.! 

•It  is  a  tiulh,  though  uttered  by  sclioolflien,  Fiikm  essf  (nibstantiam  rentm 
Pperendaruvi  ;  ipiia  sitlicet  prima  inchoalio  reriim  spercndaiinn  in  nobis  est  per 
assensum  fdei,  qiice  virtule  coritinet  orntien  res  epcraitdas.  Aquin.  Sec.  sec. 
qiisest.  iv.  art.  1. —  Certiim  est  enim  fidem,  (jux  est  coffiiitio  (jvxdam  justitia  el^ 
•virtutia  Dei,  esse  rcidicem  iinmortalitutis,  gniu  ex  fde  it.itiiirn  eal.  &  origo  *fl« 
liitis  &  beatitiidinis  jioslnc.     Estlus  in  lib.  !^ap  '"  15 

t  SeeLuth  (ial.  iv,  G  i   11,  19.  ii.  4  5 


SPIRIT  OF  FAITIL  lill 

When  God  comrnands  to  believe,  he  bestoxm;  j\oii'cr  to  obey  that 
command  ;  for  if  faith  be  his  gift.,  and  no  inherent  principle  (which 
it  could  not  be  if  a  gift  of  ^-rnce,^  men  cannot  obey  •without  it. 
So  then  he  enjoins  the  action  of  a  power  only  Avhere  the  power  is 
given.  In  like  manner,  Christ  said  to  the  Apostle  St.  Matthew, 
FoUow  me  :  But  if  at  the  same  time,  he  had  not  granted  him  the 
power  of  faith,  the  Apostle  could  not  have  yielded  the  obedience 
of  faith  at  one  single  word.  The  call  of  God  is  not  in  vain  ;  nor 
doth  his  word  return  void,  or  without  its  accomplishment. 

This  is  to  be  understood  of  God's  own  particular  call  to  the 
soul.  T\\Qre  is  ^.  general  call  made  to  the  outward  ears  of  men 
by  his  ministers,  and  to  their  outward  eyes  by  the  word  itself,  but 
this  call  is  effectual^  only  where  seconded  by  the  immediate  grace 
of  God  ;  and  then  to  all  intents  and  purposes,' it  becomes  2,  parti- 
idar  call  to  every  object  of  its  success.  The  r.ill  of  ministers  is 
and  must  be  general;  they  are  to  call  all  nations.,  and  conse- 
quently the  rich  and  mighty  in  them :  But  these  are  rarely  the  ob- 
ject of  God's  particular  call ;  for  we  read,  that  not  many  wise 
men  after  the  fleshy  not  many  mighty.,  not  many  noble,  are  called. 
Without  this  obvious  distinction,  it  is  impossible  to  reconcile  or 
understand  many  important  tests  upon  this  subject. 

The  improper  consideration  of  this  matter,  and  the  not  attend- 
ing to  these  necessary  distinctions,  seem  to  have  occasioned  the 
presumptuous  error  of  the  Arminians,  Antinomians,  Socinians,  Pe- 
lagians.  Papists,  Sec.  who  generally  lay  it  for  a  foundation, "  either 
that  faith  exists  in  the  mind  of  man,  as  one  of  its  natural  powers, 
or  that  it  can  be  induced  and  exercised  by  him  at  his  will."  Hence, 
ihey  all  speak  very  slightly  and  superficially  of  faith  ;  and,  in- 
deed, according  to  their  notion,  it  is  so  common  an  affair  that  i*; 
really  deserves  no  more  notice  than  they  take  of  it.  They  evi- 
dently understand  no  more  in  the  term  faith,  than  what  can  really 
be  meant  in  the  act  of  assent  to  a  history. 

The  Arminians  indeed  do  say,  that  it  is  the  gift  of  God  j*  bvi-. 

*  Deus  statuit  ilUs  darefidem  &  pcenitentiam  perg>"atiam  siifficientem:  hoc 
est  ita  dare  ut  illi  possint  accipere,  per  vires  ipsis  a  Deo  datas,  necessarias  SJ 
mfficientes  ad  accipitndum.  Armin.  opera,  p.  666.  But  he  means  that  this  suf- 
ficient grace  is  cjmmon  to  every  man  and  resident  in  all :  so  that  it  amounts 
to  nothing  more  than  nattiral  powers,  which,  to  be  sure,  are  the  gift  6f  God, 
but  not  a  special  gift  in  the  redemption  of  Christ.  The  great  Du  Moulin 
hath  well  observed  upon  the  concession  of  the  Arminians,  "  that  faith  is  the 
gift  of  God,"  h(ec  verba  non  accipiunt  eo  sensii,  quern  pr£  se  fervnt.  Eori/m 
mens  est  fiit  ipsi  fateiiturj  Deum  dare  omnibus  hominibits  vires  credendl:  A& 
noil  dare  to  credere,  sive,  actum  ipsum  creclendi,  contra  .Spostolum,  qui  dicit, 
Deum  dare  ipsum  credere.  Phil.  i.  29.  Et  Deum  dare  velle  &  perjicere.  cap. 
-":  ].'>.     Qiicc  voces  designant  ipsum  volcndi  ■^'^  credcndi  actum.      San^  posfc 


212  SPIIUT  OF  FAITH 

they  also  say,  that  it.  wholly  depends  upon  us,  -wliether  we  willre-^ 
ceive  it,  or  act  it  when  received.  In  this  case,  they  can  only 
mean,  that  faith  is  a  common  gift  put  into  the  power  of  all  men  ; 
and,  therefore,  not  a  particular  grace  specially  conferred.  This 
is  but  saying,  in  other  words,  that  it  is  at  their  ofition,,  whether 
faith  shall  be  a  gift  or  not.  For,  if  they  chuse  to  have  it ;  then  it 
exists  in  them  only  as  they  chuse,  and  so  virtually  they  give  to 
themselves  God's  gift,  which  is  absurd  :  But,  if  they  chuse  tore- 
,iect  it ;  then  it  becomes  no  gift  at  all,  or  it  is  wholly  annihilated 
•with  respect  to  them.  Either  way  it  is  a  rash  usurpation  of  God's 
ivisdom  and  power  to  pretend  to  effectuate  or  frustrate  the  first 
great  object  of  both  in  tlie  world,  and  that  too  by  tlie  puny  efforts 
of  human  strq;igth  or  pleasure.  By  a  bold  perversion,  it  is  say- 
ing :  God  works^  but  man  can  let.  It  is  throwing  the  beautiful 
arrangement  of  grace  and  providence  into  confusion,  introducing 
chance  into  the  world  instead  of  foresight,  and  subjecting  the 
Creator  of  all  things  to  one  of  the  worst  and  most  helpless  of  his 
creatures. 

The  very  notion  of  a  ^vyi;  implies,  that  it  is  a  i^atter  which  the 
receiver  had  not  before^  and  consequently,  that  it  was  at  one  time, 
out  of  himself,  and,  at  another  y  brought  to  himself  'Tis  strange  to 
say,  that  God  confersa  gift  upon  a  man,  which  he  either  could  have 
elsewhere,  or  already  possesses  '.viihin  him.  Upon  such  apian, 
grace  and  nature  would  be  one  and  tlie  same. 

But,  if  faith  be  the  proper  gift  of  (iod,  and,  as  such,  a  gracious 
r(\h  not  inherent  in  human  nature  :  Man  can  derive  it  whoJly  and 
♦entirely  from  him.  And  if  it  be  a  principle  to  be  acted  from,  in, 
and  with  his  mind,  respecting  spiritual  objects  ;  then  his  mind 
could  never  have  acted  for  those  objects,  r.'ithout  this  principle. 
Otherwise,  this  new  faculty  of  grace  would  be  given  idly  or  un- 
necessarily ;  which  it  must  be  blasphemous  to  affirm  concerning 
its  giver.  The  life  (the  spiritual  and  active  principle)  I  live  in  tha 
flesh  (said  the  Apostle,)  that  by  whicli  I  move  and  exercise  in  the 
body)  towards  the  things  which  are  above  the  body,  J  live  by  the 
faith  cf  the  Son  of  God, 

It  appears,  therefore,  that  as  a  man  can  only  possess  faith  by 
the  cfj/V  of  God  ;  so  he  can  only  act  this  faith  when  possessed,  by 
the/iower  of  God.  Hence,  Christ  says,  Without  me  yc  can  do 
7iothing  ;  and  the  Apostle,  It  is  God  that  ivorketh^  encrgizeth  i7i 

credere,  non  est  fides  .•  Ergo,  si  Deus  'dat  tantum  vires  credendi,  nan  dot 
iiikm.  Quomodo  autem  Deus  dat  lircs  credendi  in  Christum,  quibus  Chrisfrs 
r.oninnotuit,  did  non  potest.    Molin.  Thes.  p.  110 


SPIRIT  OF  FAITH.  213 

ww,  both  io  will  and  to  do.  Faith  is  a  spiritual  life,  which  the 
children  of  God  enjoy  through  their  union  Avith  Christ,  and  are 
enabled  to  employ  according  to  the  ■will  of  God  by  Christ.  It  is 
not  a  detached  principle  put  in  them,  and  held  by  themselves ; 
but  a  life  conjunct  with  the  Mediator's  life,  and  supplied  continu- 
ally by  him. 

Here,  then,  we  may  conclude  ;  that  the  sole  efficient  cause  of 
Faith  is  God  ;  and  that  the  exercise  of  this  faith^  with  all  ofjfior- 
f  unities  found  for  that  exercise^  is  induced  and  occasioned  only 
by  the  iioiver  of  God. 

What  can  declare  this  conclusion  more  positively  than  the  fol- 
lowing  words?  JVe  are  his  [God's]  nvorkmanshifi^  created  in 
Christ  Jesus  u7ito  good  works,  which  God  hath  before  ordained, 
that  we  should  walk  in  them.  Eph.  ii,  10.  Believers  are  here 
represented,  as  a  spiritual  creation  in  Christ,  and  not  less  unable 
to  effect  this  creation  in  grace,  than  they  were  to  create  or  beget 
themselves  in  nature.  Nor  can  they  obtain  the  end  of  this  crea- 
tion by  themselves  ;  but  God  is  stated  as  wholly  providing  and 
praeordaining  that  end. 

He  so  doeth  all  in  them,  and  all  for  them,  with  respect  to  tli£ 
life  «nd  acts  of  grace,  that  they  are  even  his  entire  workmanship  ; 
they  are  as  much  so,  at  least,  as  the  vessel  of  clay  can  be  the 
perfect  formation  of  the  potter's  hand.  In  becoming  the  members 
of  Christ,  they  can  do  nothing  without  their  head.*  He  is  solely 
the  author  and  the  finisher  of  their  faith. 

Faith,  then  is  the  gift  of  God.  This  proposition  cannot  be 
denied,  but  by  a  denial  of  the  scriptures  themselves.  But  faith 
is  also  the  gift  of  the  S/iirit.  1  Cor.  xii.  9.  and  therefore  called 
the  fruit  of  the  S/iirit,  Gal.  v.  2. — Consequently,  the  Spirit  is, 
*ruly  and  properly,  God. — The  conclusion  is  equally  infallible 
with  the  firemises,  and  can  only  be  refelled  with  them. 

This  irrefragable  argument  evinces  the  propriety  of  the  name, 
wliich  entitles  this  essay.  The  Holy  Ghost  may  v/ell  be  called 
THE  Spirit  of  Faith  ;  because,  as  the  great  agent  from  the 
Godhead,  he  creates  this  divine  principle  of  faith  in  the  soul, 
which  is  in  fact  sfiiritual  life  by   another  name ;  and  ever  after 

*  The  elder  Spanheim exceilently says ;  Qui  enimpcr  reramfidem  Christum 
apprehendlt  &  snumfacit.  Hie  Christo  inserilur  &  fit  membruvi  Hlivc,  adeoque 
vi  tale  non  tmitumjns  fuibet  ad  satisf actionem  &  vierita  sui  capitis,  sed  et  Spiritu 
iUius  v'.agis  magii-qite  rcnovatiir  et  gid/ernatiir,  gumn  absurdmn  sit  membrwn 
alio  prceterguam  capitis  r:<i  spiritu  L''  ivflitTv  rep-i  If  inove.vi.  Dnb.  Evang'. 
Vol,  li.  p,  751.  —  .  - 


^Sl*  SPIRIT  OF  FAITH 

yields  every  support  to  this  principle,  till  it  arrives  to  lis  end  iu 
the  eternal  fruition  of  God. 

Upon  this  ground,  we  cannot  wonder  at  the  constant  reference, 
made  in  the  scriptures,  to  the  presence,  power,  love,  and  conso- 
lation, of  God  the  Holy  Ghost.  Believers  are  privileged,  upon 
the  warrant  of  hif;  own  word,  to  look  to  him  tlirough  Clirist,  as 
the  energy  of  their  spiritual  life,  the  blissful  comfianion  of  their 
souls,  and  the  kind  firefiarer  of  their  hearts  and  of  their  ways  to 
the  mansions  above. 

Nov,',  their  lij'ey  as  well  as  their  creation,  is  altogether  72ew, 
If  they  obey  the  voice  of  God  (and  him  they  must  obey,  or  they 
could  not  be  believers,)  their  obedience  being  excited  and  invigo- 
rated by  this  Spirit  of  Faiths  it  is  called  the  obedience  of  faith. 
Without  him,  they  perceive,  they  have  neither  will  nor  power, 
and  much  less  the  faith,  to  obey.  It  is  the  work  of  God  the 
Spirit,  that  they  believe  in  Christ.^  or  Mrz(iers?a«rf  any  thing  indeed 
of  the  curse  of  sin  or  their  own  sinfulness,  as  the  preparation  to 
tliis  belief.  Itisbyhim,  that  they /(rraow,  and,  knowing,  are  con- 
strained to  love  his  holy  v/ord.  'Tis  truly  said,  that  "the  assent 
t)f  the  mind  to  heavenly  things,  because  revealed  by  supreme 
truth  itself,  doth  not  so  much  arise  from  the  natural  conclusions 
of  reasonjasfrcm  the  humble  subjection  of  the  soul,  tamed  into  obe- 
dience, under  the  word  of  God."*  All  this  is  effected  by  the  in- 
ternal operation  of  this  almighty  agent.  In  short;  It  is  the  same 
God,  who';vorkethallin  all ;  or,  as  the  Apostle  reciprocates  al- 
most imm.cdiately  the  same  phrase,  all  these  vjorketh  that  one 
and  (he  self-same  Spirit,  dividing,  or  distributing,  to  every  man 
severally  as  he  ivilL   1  Cor. xii.  6,  II. 

Hence  it  further  appears,  that  the  obcdiefice  of  faith  cannot 
possibly  be  the  condition  of  obtaining  it ;  because,  without  faith 
men  cannot  properly  obey  at  all.  The  fruit  of  the  tree  did  not  plant 
the  tree,  nor  give  it  life :  but  the  fruit  is  produced,  because 
the  tree  is  already  planted  and  lives.  The  fact  is  not  more  real 
in  nature,  tlian  this  principle  is  true  in  grace. 

It  also  appears,  that  this  obedience  cannot  be  our  justifying 
righteousness  with  God:  not  only  because  it  proceeds  with  some 
mixture  of  corruption  by  passing  through  us,  but  because  faith 
itself,  which  is  the  ground  or  instrument  of  tiiat  obedience,  is  en- 
joined to  embrace  the  righteousness  of  a/zor/^fr,  called  the  right" 
eousncss  or  obedience  q/"o\'E,  by  whom  mcny  shall  be  made  right' 
ebus.  Rom.  v.  19. 

•  Wits.  Misc.  Vol,  ;■'  p.  747 


S)PIRIT  OF  FAITH.  tlii 

AH  opinions,  therefore,  which  tend  to  dignify  the  natural  poAV- 
ffrs  of  man  in  spiritual  things,  or  to  nullify  the  necessity  and  ope- 
ration of  divine  grace  in  all  things,  are  impious  violations  of  the 
laii)  of  Faith,  and  consequently  are  not  less  odious  to  God  than 
injurious  to  man. 

As  faith  rests  upon  truth,  its  proper  basis  ;  it  must  continue 
there  by  this  law  of  Faith.  It  has  no  motion  beyond  it ;  but  rises 
lapwards  upon  it,  as  a  house  necessarily  rises  in  its  whole  frame 
from  the  foundation.  The  same  terms,  for  the  signification  of 
this  doctrine,  are  employed  in  scripture.  Believers  are  edified., 
or  built  lip  in  their  most  holy  faith  :  and  they  are  built  according 
to  rule  J  and  this  rule  is  the  s?Lxne  law  of  faith,  which  arranges 
them  as  individuals,  and  collectively  as  the  whole  temple  oi' 
God. 

Believers,  therefore,  are  not  to  nvanderluio  the  regions  of  en- 
thusiasm, but  to  stand  fast  with  respect  to  the  word  as  their 
ground,  and  to  ffrow  u/iwards  in  the  Lord  by  his  divine  power, 
which  acts  according  to  the  word.  The  book  of  God  is  the  ^vrit- 
ten  law  of  faith,  that  document  or  statute  which  faith  must  reciir 
to  at  all  times,  and  which,  by  the  power  of  the  S/iirit  of  Faith 
who  gave  that  word,  is  the  lively  orucle  of  truth  for  this  purpose. 
But,  as  some  men  are  slow  to  hear,  as  other*  have  different  states 
and  capacities  in  spiritual  things,  and  as  none  are  without  need  of 
assistance  ;  God  hath  enjoined  the  constant  publication  of  this 
word,  enabled  some  to  explain  it  to  others,  and  established  an  unity 
oi  occasion,  as  well  as  of  faith,  among  all  his  people.  He  makes 
use  of  sensible  instruments  to  convey  spiritual  blessings:  and 
his  word  becomes /iz^jn^- and //z'Pi'j/ in  their  mouths  by  his  spirit. 
Thus,  the  law  of  faith,  by  being  extended  to  dead  and  enslaved 
sinners,  becomes  the  ^aw  of  liberty  for  their  deliverance,  and  then 
also  the  lanu  of  the  spirit  of  life  in  Christ  Jesus  for  their  life  eter- 
nal. 

From  hence  we  see  the  necessity,  design,  and  tise  of  an  evan- 
gelic ministry,  the  members  of  which  are  to  make  constant  proc' 
lamations  according  to  the  lait>  of  faith  and  to  present  it  at  all 
times,  to  the  eyes  and  ears  of  men.  Faith  comcth  by  hearing  : 
hut  hoi!}  shall  they  hear,  without  a  preacher  ?  And  how  shall  they 
fireach,  except  they  be  sent  ?  Their  business  is  to  preach  :  and 
it  is  the  office  of  the  Holy  Spirit  to  convert,  which  he  usually 
doth  by  their  preaching.  Those  are  to  be  mistrusted,  therefore, 
or,  rather,  they  ought  to  mistrust  themselves,  who  cither  des- 
nisc  the  faithful  ministers  of  Christ,  or  jiee-lect  their  rninislra- 


216  SHRIT  OF  FAITH. 

tions.  These  are  ordainedhy  God,  as  means  of  his  grace:  an;! 
those  men  presume  to  be  wiacr  than  God,  who  undervalue  his 
ordinations. 

When,  by  all  these  aids,  the  Sfiiri!  of  Faith  hath  imparted  his 
grace  of  faith  to  the  soul,  he  doth  not  suffer  it  to  remain  thero 
torpid  and  inactive  ;*  but  he  constantly  breathes  in  it  and  works 
upon  it,  that  by  exercise  it  may  be  strengthened,  and  by  his 
nourishment  it  may  grow.  So  far  from  permitting  their  own  fac- 
ulties to  lie  rusty  (as  it  were)  and  useless ;  often  their  whole  body, 
soul,  and  sfiirit,  are  engaged  by  him  in  operation,  affection,  and 
understanding:  or,  if  not  so  engaged,  then  they  appear  lifeless 
and  listless,  are  employed  to  no  valuable  end,  and  usually  feel  all 
this,  sooner  or  later,  with  bitter  experience.  And  yet,  to  shew 
himself  \n  them,  at  times,  above  these  faculties,  that  his  opera- 
tions may  not  be  mistaken  for  their  own  ;  he  maketh  intercession 
for  them  with  groanings,  which  cannot  be  uttered.  Nature  feels 
his  power,  without  the  capacity  to  express  it. 

By  these  exercises,  the  soul  is  prepared  and  matured  for  that 
^XovioviS  progression  of  faith,  which  is  called  the ///fro/jAory,  or 
full  assurance,  of  it ;  and  thus  attains  the  substance  and  substan- 
tiation o/" //!£//«■«_§•« /jo^ec/ybr,  libertxj  o{ speech,  ^nd  access  unto 
God,  confidence,  triumph,  and  hope  to  the  end.  The  building  is 
now  raised  above  the  ground,  and  tends  upwards  to  the  skies.  It 
waits  only  for  the  topstone  of  grace  to  be  completed  for  glory. 

If  we  now  collect  the  wAo/t?  of  what  hath  been  considered,  it 
seems  fairly  reducible  to  this  plain  a«d  scriptural  conclusion: 
that  ialthis  a  principle  of  grace  awrf  divine  life  in  the  soul ;  that 
it  is  the  free  and  unmerited  gift  of  Jehovah,  in  Christ,  and  bij  the 
Sfiirit  ;  that  it  enables  the  soul  to  believe  whatever  God  hath  said 
and  done,  generally,  as  an  invincible  declaration  qv  demon stratio?! 
of  his  eternal-  truth  ;  that  it  appropriates,  particularly,  according 
toils  strength,  all  the  promises  and  mercies  rf  God;  that  it 
in  the  principle  by  which  the  Spirit,  acts  to  produce  hope,  love, 
joy,  peace,  and  all  his  other  graces  in  the  soul ;  and)  lastly,  t/utt 
the   Spirit,  thus   the  author  and  agent  of  all  thij   supernatural 

*  The  admirable 'jBe/^/ic  confession  of  faith  professes,  crcdimusxcram  hcinc 
fidem  pcrauditum  verbi  Dei  &  Spiritus  sancti  operatic?tein  vnicuique  nostr^in 
inditam  nus  regerierare,  atqiie  vehui  novos  homines  cfficere,  ut  quos  ad  novum 
vitam  vlvtndn/n  excitet,  et  (i  peccati  servitute  libevos  rtddat.  'I'(mtt)m  abesi 
igitur  7i:  ,fiies  hxc  justifcans  homines  a  recta  sanctaqtie  vivendi  rntia-ns 
avocet,  aut  iepidioresefficicit,  ut  contra  absque  i lid  nemo  miquam  g7iicquc->ii. 
boni  propter  Deum  Csed  omnia  vet  propter  sctpswu,  vet  ob  metumjustie  condcTn  ■ 
nationisj  agere  atque  opernri  possit.  Fien  itaque  ?io?i  potest,  ut  hxc  fCsz 
■laneta  in  homne  oiioxa  mt.    Syntagma  Confess.  Fid.  p.  174. 


SPIRIT  OF  FAITH,  Sl| 

;J0Qd,  jn'ovcs  himself  to  be  true  and  very  GoD,  and  the  almighti 
Jehovah,  who  ojily  dcieth  wondrous  things. 

In  this  view,  (which,  for  its  importance,  we  have  the  more 
largely  considered)  fuith  appears  to  be  a  mighty  grace,  building 
and  built  upon  a  strong  foundation.  Having  an  omnipotent  cause, 
it  is  carried  on  also  with  omnipotence  and  fixing  itself  upon  the 
faithfulness,  wisdom,  love,  and  power  of  God,  cannot  possibly  be 
destroyed.  It  is  a  covenanted  grace,  and  therefore  indefectible  ; 
unless  it  can  be  supposed,  that  the  covenant  of  God  can  be  broken, 
or  the  promises  of  it  can  fail.  From  hence  it  is  we  perceive, 
what  sura  ground  faith  stands  upon,  what  sure  mercies  it  expects, 
•what  a  blessed  end  it  may  certainly  conternplate  !  They,  who 
treat  of  faith,  as  a  mere  vapor  of  the  brain,  or  an  exertion  of  na- 
tural strength,  do  not  more  dishonor  God,  than  take  away  every 
ray  of  comfort  from  the  souls  of  men. 

The  ^nd  of  faith  is  a  united  object,  and  as  happy  as  it  is  sub- 
lime. Faith  aims  at  nothing  less  than  connecting  the  glory  of 
God  with  the  final  salvation  of  the  soul.  Christ,  for  his  people, 
hath  joined  these  two  together  ;  and  these  neither  men  nor  devils, 
from  his  people  shall  be  able  to  put  asunder. 

Doth  not  this  raise  a  cry  in  some  solicitous  heart ;  Lord,  I  be- 
lieve  i  O  hdfi  mine  unbelief  I — ^'Tis  a  good  cry,  and  the  cry  of 
faith.  No  Unconvinced  sinner  ever  poured  it  forth,  in  deed  and 
in  truth :  No  convinced  sinner  ever  uttered  it,  without  a  gracious 
aid.  Lord,  save  ;  or  I /itrish  !  was  a  word  of  faith,  though  extor- 
ted by  unbelief.  Peter/d'arfc?,  and  therefore  he  c/ozifi^erf;  He  crierf 
to  Jesus  because  he  believed.  If  he  had  not  believed,  he  would 
have  perished  ;  and  if  he  had  not  feared  to  perish,  he  would  have 
had  no  unbelief.  He  had  but  little  faith,  yet  enough  in  Christ  to 
keep  him  from  sinking:  He  felt  himself  just  upon  sinking;  and 
his  little  faith  cried  out  for  more  help,  which  Christ  never  denied 
to  any  who  asked  it  of  him. 

What  a  gentle,  though  just,  reproach  !  O  thou  of  little  faith  i 
wherefore  didst  thou  doubt? 

Imitate  Peter,  thou  troubled,  because  doubting,  believer ;  cry, 
as  he  cried  ;  and  the  stormy  sea  of  trial,  and  the  furious  waves  of 
the  world,  shall  never  destroy  thee.  Thou  art  walking  upon  this 
sea  every  day  of  thy  life  :  And  thou  wilt  never  enter  into  the  ship, 
till  thou  enter  into  Heaven.  Faith  and  patience,  like  oil  upon 
the  billows,  shall  smooth  much  of  the  boisterous  turmoil  without 
thee,  and  often  quiet  thy  spirit  within  thee  through  all  thy  course 
f.o  glory. 

voL.it,  D  d 


:ii8  SPIRIT  OF  FAITH- 

"When  carnul  faith  (if  it  deserve  the  name)  encounters  thes« 
tiials,  it  presently  succumbs,  and  shews  its  base  original.  It  be- 
gan  with  the  flesh  ;  and  it  will  end  there.  "  If  the  faith,  that  thou 
hast,  (said  the  gracious  Archbishop  Leighton)  grew  out  of  thy 
natural  heart  of  itself;  be  assured,  it  is  but  a  weed.  The  right 
plant  of  faith  is  always  set  by  God's  own  hand  ;  and  it  is  watered 
and  preserved  by  him  because  exposed  to  many  hazards :  He 
watches  it  night  and  day.  Isa.  xxvii.  3.  /  the  Lord  do  keeji  it ; 
I  ivill  nvatcr  it  every  7noine7it  ;  lest  any  hurt  it)  I  will  kee/i  it  night 
and  day." 

O  what  comfort  must  this  afford  to  the  tossed  and  afflicted  soul ! 
What  nourishment  to  its  failb  !  What  encouragement  to  its  hopes ! 
-—•If  God  be  for  us,  who  can  be  against  us  ? — Who  shall  separate 
us  from  the  love  of  Christ  ? — Shall  tribulation  ?  Through  much 
tribulatio7t)  and  in  despite  of  tribulation,  ive  shall  enter  into  the 
kingdom. — Shall  distress  ?  We  miiy  be  troubled  on  every  side, 
but  7iot  distressed  ;  perplexed,  but  not  in  despair. — '^h^W  persecu- 
tion ?  Men  have  no  power,  but  of  God  ;  and  God  will  give  them 
none  to  drive  us  from  Christ :  So  that,  if  we  are  persecuted,  we  are 
notforsaken. — Sh^xU  fa jnine ;  sYlVlII  nakedness ^  shallperil  or  sword  ? 
Nay,  says  the  apostle,  so  far  from  it,  that  in  all  these  things  we  are, 
not  only  mere  conquerors,  but,  more  than  co7iquerors  through  him 
that  loved  us.  Rom.  viii.  31 — 37.  This  is  the  victory,  which 
ovcrcomeih  the  world  even  our  faith.  1  John  v.  4. — Why  then 
dost  not  thou  add  with  the  Apostle,  as  thou  art  privileged  to  add  ; 
I  am  persuaded,  that  neither  death,  7ior  life,  7ior  angels,  nor  prin^ 
cipalities,  nor  powers,  nor  things  present,  nor  things  to  co7ne,  nor 
.height,  nor  depth,  nor  anij  other  creature,  shall  be  able  to  sepai-ate 
me,  weak  and  worthless  as  I  dim,  from  the  love  of  God  which  is  m 
Christ  Jesus  my  Lord  .^ 

Pray,  then,  for  the  ivcrease  of  faith.  If  faith  do  not  grow  : 
there  can  be  no  growth  in  any  other  grace  :  Because  this  is  the 
hand  which  receives  every  thing  spiritual,  or  the  channel  through 
which  all  heavenly  blessings  flow.  According  to  faith,  so  is  the 
measure  of  all  advancement,  both  in  true  knowledge  and  real  ex- 
perience. A  man  cannot  have  the  full  assurance  of  understandings 
which  consists  in  a  strong  and  undoubted  perception  of  the  cor- 
respondence and  relation  of  all  heavenly  truths  to  God  and  to  each 
other,  without  the  full  assurance  of  faith  ;  because  out  of  this  last, 
and  not  out  of  the  man's  own  head,  the  other  proceeds  ;  and  pro- 
ceeds by  its  exercise  on  the  word,  and  through  the  illumination 
of  the  Spirit  upon  it.  Then  from  th^conjunction  oi  faith  with 
the  understandings  and  in  the  advancement  of  both.,  arises  tha! 


SPIRIT  OF  FAITH.  21§ 

most  comfortable  grace,  which  the  apostle  styles,  the  full  assu' 
ranee  of/iofie  to  the  end.  This  sort  of  hofie  is  not  like  that  poor 
vapid  principle  of  the  natural  heart,  v/hichhath  nothing  certain  to 
expect,  and  longs  for  distant  objects  as  matters  of  mere  chance  ; 
No  ;  it  is  a  hope,  which  never  yet  ly.ade  a  man  ashamed,  and  which, 
grounding  itself  upon  what  faith  discovers  in  the  word  concerning 
the  sureness  and  truth  of  salvation,  looks  out  for  and  expects  it, 
as  a  great  estate  which  it  is  heir  to,  which  it  shall  soon  enjoy, and 
which  nothing  can  take  away  from  it.  Thus  the  man's  faith,  zin" 
dcrstandinff,  and  hofie  j  or,  in  ©ther  words,  faith  as  a  divine  prin- 
ciple, acting  upon  the  other  two,  and  enduing  them  with  its  own 
full  persuasion,  carries  all  the  faculties  of  the  soul  and  body  (al- 
lowing for  their  infirmities)  into  the  sweetest  communion  with 
Christ,  and  through  him  with  the  Spirit  and  the  Father.  The 
whole  Trinity  is  glorified,  in  one  poor  creature ;  and,  thus  glori- 
fied, elevates  tliat  creatui'e  to  a  dignity,  which  (according  to  the 
apostle)  no  thought  can  conceive.  God  is  first  glorified  in  him  ; 
for  man  of  himself  can  give  no  glory  to  God ;  and  then  man  re- 
flects the  rays  of  this  heavenly  splendor,  confessing  that  they  all 
came  from  Jehovah,  and  belong  only  to  him.  Like  the  moon,  the 
redeemed  have  no  true  light  of  their  own  ;  but  derive  all  that  de- 
serves  the  name  from  their  self-existent  Sun  of  righteousness. 

The  trial  of  faith  is  appointed  for  this  end.  God  suffers,  and 
even  ordains,  that  the  things  evil  shall  firove  those  which  are  good. 
It  is  an  evil  thing,  which  attempts  to  debauch  or  destroy  our  faith  : 
And  Christ  calls  those  matters  b^  the  name  oi  offences,  which  are 
to  come,  and  must  come,  for  the  trial  of  this  faith  that  it  may  aft" 
hear  to  be  'wrought  in  God.  But  this  is  a  precious  trial,  and  a 
precious  end,  whatever  be  the  means  which  God  permits  and 
which  the  world  and  the  devil  may  use  upon  the  occasion.  These 
are  indeed  evil,  and  intend  nothing  beside  evil :  But  the  Spirit  of 
Faith  shews  his  own  sovereignty  in  all,  by  establishing  righteous- 
ness itself  from  the  very  opposition  of  iniquity,  and  by  constrain- 
ing the  powers  of  darkness  to  drive  his  people  into  higher  degrees 
of  light  and  glory.. 

Upon  occasiens  of  this  kind,  the  word  of  God  becomes  doub- 
ly precious  to  the  believer's  heart  and  understanding.  He  looks 
upon  it  as  a  pledge  of  God's  faithfulness,  and  is  happy  in  the 
assurance,  that  Heaven  and  earth  may  pass  aivaxj,  but  that  noi 
one  tittle  of  this  word  shaliyaiY.  He  consults  the  word  for  infor- 
mation and  instruction,  that  his  understanding  may  be  found  io 
the  truth ;  and  for  comfort  and  support;  that  his  hope  may  increase 


22b  SPIRIT  OjF  FAITH- 

in  the  truth :  and  he  prays  to  the  Sfiirit  of  Faith  over  his  faithlul 
word,  that  he  may  be  enabled  to  act  faith  upon  it,  and  that  a  full 
persuasion  of  the  divine  truth  may  flow  into  his  soul,  in  order 
that  he  may  go  through  his  warfare,  like  a  faithful  priest  and 
soldier  of  Christ  Jesus.  Nothing  endears  the  Bible  more  to  a 
Christian,  than  his  trials;  and  these  are  made  to  prove,  that  in= 
deed  the  Bible  belongs  to  him,  and  that  he  belongs  to  God. — 
Flights  and  fancies  may  amuse  those,  who  are  at  ease ;  but,  in, 
the  great  fight  of  affile tionn^  one  plain  word  in  God's  book  is 
worth  ten  thousand  times  ten  thousand  of  them  all.  They  are 
but  husks  and  trash,  which  can  never  satisfy  the  soul,  who  hun- 
gers and  thirsts  for  the  living  God.  The  heart  in  trial  doth  not 
want  Tjords  only,  but  thiiigs  in  the  words:  and  no  word  but  God's 
can  pretend  to  this,  which  hath  more  matter  than  language^  nay, 
implies  infinitely  more  than  language  can  express.  It  is,  there- 
fore, called  the  word  of  God,  not  only  because  it  proceeded /rom 
him,  but  because  he  fills  it  with  his  power,  and  vses  it  as  the 
proper  instrument  for  the  happiness  and  salvation  of  his  people. 

In  matters  of  faith  and  practice,  the  real  Christian  makes  his 
Y/hoIe  reference  and  appeal  to  the  word,  and  suffers  no  guide  to 
direct  his  mind,  but  this.  A  truly  excellent  and  evangelical 
•writer  hath  observed,  "  tliat  scripture  is  the  only  rule  of  right  and 
wrong,  and  that  conscience  has  no  dircctioti  but  this  rule.  Nei- 
ther ethics,  nor  metaphysics,  no  fancied  light  of  dark  nature,  no 
lawless  law  of  rebel  nature,  no  human  science,  whether  preten- 
ded to  be  implanted,  or  by  the  use  of  reason  to  be  acquired,  have 
any  right  to  guide  the  conscience.  These  arc  blind  leaders  of  the 
blind.  Thpy  undertake,  what  they  arc  not  only  unfit,  but  what 
they  have  no  warrant  for."*— Nothing  needs  to  be  added  to  this, 
but  the  exhortation  of  the  Apostle,  upon  another  occasion  ;  that 
Christians  should  hold  fast  the  faithful  rjord  as  they  have  bee?:, 
(aughty  that  they  may  be  able  by  sound  doctrine  both  to  exhort  and 
to  convince  the  goinsayers.  Tit.  i.  9. 

And  if  men  are  exhorted  to  hold  fast  the  faithful  word  ;  shall 
v/e  suppose,  that  the  God  of  all  faithfulness  will  not  hold  fast  his 
avri  v/ord  ?  Can  we  imagine,  that  he,  who  restores  men  from 
death  unto  life,  and  who  hath  promised  that  this  life  is  and  shall 
be  eternal,  will  disappoint  his  own  purpose,  and  break  his  own 
promise,  by  suffering  that  lite  to  be  tcvifiorafy  only,  or  by  per- 
mitting any  wretched  creatures  to  controul  his  will  ?  What  can 
be  a  more  horrid  or  blasphernous  position  than  tlus,  against  the 

-  Walk  of  Faith.    Vol.  i,  p  40. 


SPIRIT  OP  FAITH.  221 

very  power,  honor  and  truth  of  God  ? — Blessed  be  his  holy  narae^ 
he  doth  not  cure  like  a  Paracelsus,  to  make  the  relapse  worse 
than  the  disease  ;  but  he  heals  all  diseases  of  sin,  and  prevents  all 
relapses  to  ruin.  He  is  faithful,  that  hath  firomised  ;  is  a  word 
for  a  Chri^ian's  heart,  which  will  administer  more  comfort,  even 
in  the  time  of  his  trial,  than  the  contrary  tenet  possibly  can  to  its 
espousers,  in  the  moments  of  their  greatest  ease.  Our  God  is 
^  Rock ;  and  his  Ivor k  must  he.  fierfect  ;  and  surely  then  the 
works  of  his  grace,  so  much  more  costly  and  sublime,  as  they 
are,  than  all  his  works  of  nature,  can  never  be  uncertain  or  in- 
complete. 

Come  then,  humble  Christian  ;  while  others  contend  for  doubt' 
ing  (a  poor  prize,  not  worth  their  pain  !)  do  thou  pray  and  intreat 
for  the  firmest  acts  of  6 eZzV-vm^".  In  this  way,  thou  wilt  be  ena= 
bled  to  glorify  God ;  and,  in  this  course,  he  will,  one  day,  glori- 
fy thee.  Faith  is  the  death  of  sin,  as  well  as  the  life  of  righteous- 
ness. Faith  makes  a  treasure  of  God's  word,  and  treasures  up, 
as  the  choicest  jewels,  the  exceeding  great  and  fire  clous  promis- 
es found  therein.  Faith  lifts  up  the  soul  above  the  busy  bustling 
troubles  of  a  thorny  world,  or  wafts  it  over  a  sea  of  cares  with 
safety  to  the  haven  of  bliss.  Faith  leads  the  spirit  of  a  man  to 
communion  with  Christ,  and,  through  him,  to  an  access  ivith 
confidence  to  the  eternal  Three.  In  a  word  ;  faith  teaches,  puri^ 
fies,  and  comforts  the  heart  living  and  dying  ;  inspires  it  with  a 
holy  longing  for  unalterable  bliss  ;  and,  at  length,  dissolves  into 
Jove  when  the  believer  is  arrived  in  that  place,  where  he  will  be 
found  to  the  praise,  and  honor,  and  glory  of  his  God,  without  in- 
terruption and  without  end. 

Lastly:  contemplate  the  triumphs  of  faith,  and  pray,  that,  ac- 
cording to  the  occasion,  these  triumphs  may  be  thine.  What  a 
golden  legend,  indeed,  is  the  eleventh  chapter  to  the  Hebrews  I 
Wlvat  a  noble  army  of  martyrs,  and  other  confessors  of  Christ, 
may  be  found  there,  and  in  ancient  ecclesiastical  histories  !  Fil- 
led with  this  Spirit  of  Faith,  they  despised  all  the  malice  of  men, 
i\nd  looked  down  upon  their  cruel  tormentors,  with  contempt  for 
their  rage,  and  with  pity  for  their  souls.  One  cannot  read  those 
magnanimous  words  of  Lactantius,  without  being  moved.  "  With 
God  before  our  eyes,  with  God  in  our  hearts,  we  can  triumph  by 
iiis  aid  over  all  the  torments  which  men  can  inflict  upon  our 
bodies.  At  those  times  of  trial,  we  are  able  to  think  of  nothing 
else,  but  th^  blessings  of  the  life  immortal.  Though  torn  m 
pieccsj  or  consuming  in  the  fire,  we  are  assisted  to  sustain,  with» 


222  SPIRIT  OF  FAITH. 

©ut  difficulty,  whatever  the  madness  of  tyranny  can  contrive  to 
lay  upon  us.  Nor  do  we  meet  death  itself  with  regret  or  fear, 
but  court  it  freely  and  with  joy;  knowing  what  glory  is  just 
ready  to  be  put  upon  us,  and  that  we  arc  only  hastening  to  enjoy 
the  promises."*  This  was  not  an  empty  boast,  uttered  when  no 
danger  was  near,  but  professed  about  the  time  of  one  of  the  bit- 
terest  and  most  severe  persecutions,  which  ever  tried  the  Church 
of  God. 

"Tis  not  probable,  believer,  that  thou  shouldst  be  called  to  this 
sort  of  trial  for  thy  faith  :  but,  if  thou  wert,  the  same  God,  who 
filled  thine  ancient  brethren  with  courage  and  joy,  could  give  thee 
the  same  triumph  in  the  end.  There  is,  however,  one  trial,  which 
thou  and  all  men  must  in  a  very  short  time  endure.  The  horn* 
und  trial  of  death  is  near  to  thee,  and  far  from  nobody  in  the 
vorld.  Thou  art  graciously  privileged  to  triumph  over  the  last^ 
as  well  as  other  enemies  of  thy  soul.  Victory  over  death  is  the  in- 
lalliblc  blessing  to  every  believer ;  and  sometimes  transport  in 
death.  He  will  ere  long  open  his  eyes  and  mouth  in  Heaven, 
though  disease  may  have  stopped  them  below.  And  can  that  be 
death,  which  ends  in  life?  Can  that  be  an  evil  which  lasts  for  a 
moment,  and  then  conducts  to  everlasting  good  ? — Who  can  read, 
Avithout  encouragement,  the  noble  confession  of  the  gracious 
Rivet,  just  before  his  translation  lo  glory  ?  "  Lord,  come  and 
"  receive  me — I  long  for  thee,  O  my  God  I  My  soul  looketh  for 
*'  thee,  as  the  parched  earth  for  moisture.  Come,  Lord  ;  come, 
-<' Jesus  ;  take  me  into  thy  bosom.  I  am  ready  whensoever  it 
«  shall  please  thee. — I  long  for  his  coming;  yet  do  I  not  fretmy- 
"  self.  Through  the  help  of  God,  I  ara  not  troubled.  I  wait;  I 
«  believe  ;  I  persevere.  Though  he  delay  my  joy,  yet  I  am  in 
«  my  way ;  and  the  sense  of  his  favor  grows  in  me  every  moment. 
''  My  pain  is  sufferable ;  and  my  joy  is  beyond  value.  I  have  no 
*•'  more  earthly  cares,  nor  any  desires,  but  of  the  things  that  are 
"  above."  Then  laying  his  hand  upon  his  breast,  he  added  ;  "  Here 
"  is  inward  joy,  by  the  spirit  of  God  dwelling  in  me.  What  am 
"  I,  O  gracious  God,  that  thou  deignest  to  dwell  under  my  poor 
«  roof?  It  is  thy  will,  O  Lord ;  and  it  is  mine  also.  Let  thy 
«  good  spirit  dwell  in  me  to  the  end  !'■  Some  of  his  very  last 
words  were  ;  "  I  am  going  to  tjour  God,  my  friends,  and  to  mtj 

«  God.     We   have   gained  all :  Amen  :" Doubtless,  one  of 

his  first  words,  soon  after  these,  was  Hallelujah  ! — Reader;  pray 
that  it  may  also  be  thine  ! 

^  Inst.  Epit.  Sec.  8. 


LAW'.  i2r. 

LAW 

WHEN  man  fell  from  God,  the  world,  which  was  made  for 
him,  was  thrown  into  disorder  ;  and  he  himself,  like  a  'U!a7idering' 
star  removed  from  its  proper  course,  began  to  slide  from  dark- 
ness to  darkness,  and  naturally  tended  onward  to  the  blackness  of 
darkness  for  ever,  A  law  had  been  given  him,  as  the  test  of  his 
obedience,  calculated  both  for  body  and  mind  ;  and  this  law  rc= 
quired  nothing,  but  what  it  was  both  his  duty  and  his  happiness  to 
©bserve.  He  had  a  superiority  over  all  creatures  in  the  world, 
which  was  then  his  pleasant  though  not  perpetual  home  ;  and  he 
was  subject  to  none  but  to  Him,  who  afforded  him  both  life  and 
love,  and  who  only  claimed  that  from  him,  which  he  well  was 
able  to  pay,  and  in  the  payment  of  which  he  was  to  receive  new 
and  new  incomes  of  joy.  All  his  blessedness  consisted  in  looking 
upwards  to  God  ;  and  therefore,  as  a  picture  of  the  state  of  hi?; 
mind,  his  maker  gave  him  a  sublime  countenance*  and  an  erccf: 
posture  of  body.  Thus  while  his  natural  eyes  might  easily  view 
the  Heavens  ;  the  eyes  of  his  mind  could  behold  Him,  whom  the 
Heaven  of  Heavens  cannot  contain,  but  yet  who  vouchsafed  to  scf. 
up  his  throne  in  the  heart  of  his  humble  creature  man.  By  the 
very  figure  of  his  body  was  he  taught,  ivhere  lay  the  fundamental 
happiness  of  his  soul  :  His  face,  then  the  true  index  of  his  mind, 
pointed  upwards  and  continually  to  God.  The  beasts  were  cre- 
ated othei'wise  ;  that  he  might  learn  from  their  prone  and  down- 
ward aspect,  that  they  had  no  end  beyond  the  earth ;  and  that  he 
alone  was  privileged,  as  well  as  enabled,  to  hold  intercourse  with 
Heaven  and  the  God  of  Heaven.  And  concerning  the  test  of  his 
obedience,  as  an  excellent  man  hath  well  observed ;  «  the  fair 
tree,  of  which  he  was  forbidden  to  eat,  taught  him  the  same  les- 
son, that  his  happiness  lay  not  in  enjoyment  of  the  creatures  ;  for 
there  was  a  want  even  in  Paradise :  So  that  the  forbidden  tree 
was,  in  effect,  the  hand  of  all  the  creatures,  pointing  man  away 
from  themselves  to  God  for  happiness.  It  was  a  sign  of  empti-^ 
Tiess  hung  before  the  door  of  the  creation,  with  that  inscriptioHj 
'"''  This  is  not  your  Rest  "^ 

*  Boston's  Fourfold  State,  p.  13. 

"j"  Os  homini  sublime  dedit  aehrmq.  videre 
Jussit,  £^  erectos  ad  sidera  tollere  vidtus. 

Ovid.  Met.  1.  i.  f.  2. 
Lactantius  frequently  dwells  upon  this  thought,  with  his  usual  elegance 
of  expression,  ii\hi?  Initituu'onn  ■  And  Boethius  In  hh  Cons,  Phil  1.  v. 


S|24  LAW. 

When  man,  for  his  disobedience,  was  thrust  out  of  this  I'ara- 
dise,  he  lost  the  instruction,  which  the  objects  existing  in  it  were 
created  to  give  him,  as  well  as  the  cafiacity  to  understand  any 
thing,  but  a  part  of  his  own  wretchedness.  He  felt  misery  and 
death  in  his  body,  beyond  the  possibility  of  denial,  and  his  soul  be- 
came, as  our  souls  are  from  him,  exceedingly  dark  and  ignorant 
concerning  the  great  objects  of  his  being.  He  was  not  only  with- 
out the  knowledge  of  God,  but  without  adesire  to  know  him.  He 
burst  forth  from  Paradise  an  Outlaiv  in  every  sense  of  the  term  : 
liable  to  divine  vengeance,  and  without  title  to  divine  mercy.  In 
this  forlorn  condition,  without  light  from  God,  because  void  of  all 
spiritual  ^communion  with  him  ;  he  must  ever  have  wandered 
znd  groped  in  mental  darkness,  if  Jehovah  himself  had  not  deigned 
to  provide  a  recovery.  For  this  end,  it  was  necessary,  that  there 
should  be  a  manifestation  of  some  enlightening  jftw,  by  which  the 
divine  purity  might  be  known  and  man  compare  his  own  lapsed 
and  miserable  condition.  Accordingly  an  exhibition  was  made  of 
one  ^vzxiA  spiritual  decree,  the  truth  of  which  was  to  be  attested 
by  several  particulars  that  reach  the  animal  sense  of  both  sexes  ; 
namely,  that  enmity  should  be  put  between  the  Devil  and  human 
nature,  instead  of  their  then  present  league,  and  between  his  ad- 
herents and  the  woman's  offspring  ;  and  that,  though  this  fallen 
spirit  might  attack  and  distress  the  inferior  part  of  the  promised 
seed  called  his  Aec/,  this  promised  seed  by  his  divine  power  should 
at  length  trample  upon  and  bruise  his  head  for  ever. 

This  was  the  first  ray  of  spiritual  light  which  broke  through  the 
darkness  of  our  fallen  world  :  And  it  became  a  ray  of  hope  to  all 
succeeding  generations.  That  Spirit  of  God,  which  in  the  first 
creation,  moved  upon  the  face  of  the  troubled  deep,  now  began  to 
brood  with  the  warmth  of  his  love  upon  the  troubled  soul  of  man, 
TAe  Latu  of  this  Spirit  of  Life  here  began  to  free  the  unhappy- 
mind,  fettered  and  brought  into  captivity  to  the  law  of  sin  and 
death.  It  is  our  privilege,  then,  to  consider,  ivhat  this  law  is  in 
its  essence  and  effects,  and  what  relation  these  bear  to  us. 

There  are  many  acceptations  of  this  word  Law,  all  of  them  just 
and  true,  and  all  of  them  important  likewise  to  salvation  ;  or, 
ihey  had  never  been  revealed. 

The  word  Law,  as  it  stands  in  the  Bible  connected  with  spiritual 
dhings,  includes  these  various  senses.  1.  It  is  taken  for  the  law 
■which  God  hath  planted  in  the  frame  and  constitution  of  the  world, 
which  is  preserved  and  conducted  according  to  his  ordinance. 
Ps.  cxix.  91.— 2.  Sometimes  it  implies  the  Jiery  Law  delivered 


LAW.  225 

io  Moses,  which,  because  of  its  extreme  purity  and  our  sinful- 
ness, seems  clothed  vyith  all  the  fire  of  God's  vengeance.  And 
this  is  frequently  called  the  moral  law^  the  Idler  of  which  is  in  the 
Ten  Commandments.  3.  The  term  is  also  used  for  the  ceremo" 
nial  law,  which  was  a  doctriiial  exemplar  of  the  goafiel  of  grace. 
4.  The  scriptures  are  sometimes  called  by  this  name,  John  x.  34. 
possibly  because  they  contain  the  whole  revealed  law  and  mind  of 
God.  5.  ThG  gospel  likewise,  in  distinction  from  the  law  of  Mo- 
ses, is  called  the  law  of  faith.  Rom.  iii.  27.  6.  The  covenant  of 
grace  itself,  of  which  every  iota  must  be  fulfilled  and  shall  never 
pass  away,  is  thus  named.  1  Chron.  xvi.  \7.etal.  7.  And  some- 
times it  is  used  personally  for  the  Spirit  of  God :  In  which  view- 
it  will  be  considered  in  this  essay  ;  because  He  is  the  spring  or 
foundation  o{  \.\\Q  nvhole. 

If  we  look  at  the  radical  sense  of  the  original  term  which  seems 
to  be  the  only  true  way  of  studying  the  Bible,  we  shall  find  it  de- 
rived from  a  root,  which  signifies  to  castor  t/ironv,  or  s/ioot  any 
thing  like  a  dart,  and  which,  in  the  conjugation  Hip/iil,  means  to 
Ceach,  to  throw  instruction  upon  the  mind,  to  inject  or  shower  dowji 
doctrine,  like  the  rain  cast  down  from  Heaven.  The  term,  there- 
fore, teaches  us,  that  we  not  only  need  this  instruction  naturally, 
but  also  that  it  can  only  be  given  us  from  above,  or  that  by  a  supe- 
rior agent  it  must  be  injected  into  our  minds.  And  because  our 
capacities  are  dull  in  heavenly  things,  and  our  corruptions  make 
great  opposition  to  them  within  ;  this  tuition  is  applied  under  the 
image  offeree  and  strong  impression,  and  this  being  effected  by  au 
Almighty  hand,  the  instruction  becomes  a  word  quick  and  power ' 
fu!,and  sharper  (or  more  penetrating)  than  any  two-edged  sword, 
piercing  eveyi  to  the  dividing  asunder  of  soul  a7id  spirit,  and  of 
the  joints  and  marrow,  andis  a  discerner  (or  critic)  of  the  thoughts: 
and  intefits  of  the  heart.     Heb.  iv.  12. 

It  may  also  be  observed,  that  as  rain  in  nature  descends  freely 
from  the  skies,  this  rain  of  instruction  also  comes  down  as  freely 
from  the  God  of  the  skies.  This  doctrine,  therefore,  whether  it 
be  called  Law,  Ordinances,  Statutes,  Testimoriies,  Commandments, 
or  the  like,  means  neither  more  nor  less  in  its  primary  sense,  than 
Adivine  Revelation,  branched  out  into  these  various  particulars 
according  to  some  peculiar  and  necessary  application  to  the  state 
of  the  children  of  men.  All  these  particulars  were  delivered,  or 
(according  to  the  root)  poured  down,  from  Heaven  by  the  inspi- 
ration of  God,  and  indeed,  when  collected,  compose  but  one  great 
aggregate,  arising  from  one  great  cause,  and  answering  one 

VOL.  ji.  E  e 


236  LAW. 

great  end.  This  eiid  is  God's  glory  in  his  peoplc^s  salvation  i 
And  the  cause  we  shall  consider  presently.  Upon  this  plan,  was 
the  first  revelation  of  Cod  thrown  into  the  aching" bosoms  of  oui* 
first  parents.  For  this  purpose,  did  Abraham  obey  Jehovah's 
'voice,  and  kccfi  his  c/iarge,  his  com7nand7ncnts,  his  statzites,  and 
hid  la-.vs,  under  the  patriarchal  dispensation.  Gen.  xxvi.  5.  In 
this  xxew,  {he  7noral  and  cere}}7onial  /cTy,  accompanied  with  ri(es, 
tcremo7iiesyStaeiacs,  tes(imo?tces, bzc.  into  which  those  laws  were 
distributed  and  disiinguished,  were  delivered  to  Moses  for  the 
Jewish  GEconomy.  And  to  fulfil  this  great  ol)ject,  was  the  ^os- 
yiel  itself,  and  all  its  written  word,  delivered  to  man  ;  as  the  con- 
summate revelation  of  God's  eteinal  will,  mindj  or  law,  concern- 
ing his  redempiion. 

This  word  Law,  then,  in  its  broad  and  glorious  sense,  signific?, 
»11  or  any  instruction  and  revelation  of  the  mind  of  Jehovah  ;  and 
though  expressed  by  different  names,  in  order  to  shew  its  diffe- 
rent purposes,  it  still  is  in  perfect  harmony  in  all  its  parts,  and 
results  only  from  one  grand  idea  in  the  ?nind  of  God.  The  law 
delivered  to  Moses  is  generally  understood  to  be  a  law  of  deatli 
and  condemnation  ;  and  so  it  truly  is  to  every  sinner  out  of  Christ ; 
and  it  was  given  to  teach  sinners  that  most  important  instruction. 
But  yet  that  law  in  itself  is  confessedly  ho/y,  Just,  and  good,  and 
lo  every  believer  in  Jesus,  the  atoner  and  fulfiller,  ia  really  a 
part  or  manifestation  of  that  perfect  law  of  liberty,  v;hich  open*j 
xo  him  ten  thousand  promises,  and  at  length  introduces  him  to 
glory.  The  matter  of  death  is  in  the  si>vier,  not  in  the  law  ;  and 
though  damnation  itself  arise  from  the  pure  goodness  of  Godj 
Avhich  cannot  endure  sin,  it  is  not  to  be  imputed  to  him,  as  the 
cause,  but  to  iniquity,  which  is  averse  to  his  being,  and  being 
separated  froui  ii  necessarily  becomes  miserij.  This  law,  so  far 
from  quarrelling  with  the  gospel,  w  the  gospel  in  Christ,  and 
•another  branch,  or  appearance  only,  of  the  same  unalterable  and 
holy  will.  The  gospel  could  not  be  the  gospel  witiiout  this  pei- 
i'ect  law  ;  which  points  out  the  just  requirements  of  God,  on  the 
one  hand,  full  of  truth  and  majesty;  and  which,  in  tonj<:nction 
with  the  gospel,  exliibits,  on  the  other,  a  complete  satisfactiou 
uf  ail  those  requirements  by  one,  who  was  able  to  pay  them.  The 
law  and  the  gospel  are  two  branches  of  one  divine  revelation  ; 
the  former,  when  alone,  shewing  the  hiiincusness  of  sin  and  the 
condemnation  of  sinners;  and  the  latter,  without  the  least  dero- 
gation from  the  absolute  perfection  of  the  law,  explaining  the 
puriHcation  of  sin,  and  the  salvation  of  sinners  by  a  mediatorv 


■Both  unite  in  displaying  God's  purity  and  justice  glorified  by 
means,  which  at  the  same  time  illustrate  his  kindness  and  love  s 
And,  in  this  union,  it  is,  that  mercy  and  truth  are  met  together, 
righteous?iess  and  peace  have  kissed  each  others  or,  in  the  lan- 
guage of  the  New  Testament,  that  Qodisjust,  and  the  justificr 
of  him^  that  believeth  i7i  Jesus. 

We  are  now  come  to  the  main  object  in  view,  and  may  perceive, 
that  as  all  God's  revelation  is  but  owe,  though  diversified  by  seve= 
j-al  names  and  parts  ;  so  the  Great  Rcvealer  is  one  and  the  same, 
■who  spake  by  patriarchs,  pi'ophets,  and  apostles,  and  who  hath 
rained  down  all  the  true  instruction  from  heaven,  which  ever  re- 
newed men  upon  the  face  of  the  earth. 

In  some  other  papers,  we  have  considered,  who  this  great  in- 
structor, teacher,  and  i-evealer  is ;  and  have  proved,  that  He  is 
no  other  than  God  the  Spirit.  Holij  inen  oj  old  spake  as  they  nvere 
moved  by  the  Holy  Ghost :  and  the  Holy  Ghost  is  to  teach  his 
people  and  to  divell  in  them,  to  the  end  of  time,  and  thereby  to 
prepare  them  for  his  eternal  inhabitation.  Eph.  ii.  22.  "  But  can 
he,  therefore,  be  called  the  Law  of  the  Lord  f" — Let  his  own 
fevealed  law  determine  ;  only  premising,  that  /aw,  mind^  and  ivill^ 
with  relation  to  God,  are  terms,  in  their  broad  extent,  perfectly 
synonymous.  His  law  is,  respecting  us^  the  expression  of  his 
mindf  and  the  declaration  of  his  will ;  all  which  are  terms  rather 
adapted  to  our  conceptions  and  feelings,  than  definitions  Aow  God 
thinks,  wills,  or  commands,  of  which  it  is  impossible  we  should 
form  any  proper  idea.  We  know  not  even  the  mode  of  our  own 
understandings*  Augustine  calls  Christ  himself  ^Ae  eternal  Law  ;^ 

"*  De  vera  Rel  Each  person  in  tlie  Godhead,  arid  consequently  the  whole 
Godhead,  is  this  law,  eternal  and  esse?uial  which  is  also  called  the  ?aw  of 
liberty  ;  because  it  removes  that  force  and  oppression  of  sin,  which  confines 
from  holiness,  and  liberates  the  soul  to  the  exercise  of  all  goodness,  //"the 
Son  shall  make  you  free,  ye  shall  be  free  indeed  i  was  tlie  voice  ov  the  Son 
himself,  who,  with  the  Father  and  Spirit  hath  a  rig-ht  to  this  utle.  It  is  re- 
markablcj  that  Luther,  in  bis  comment  upon  the  Galatians,  in  which  he 
speaks  With  great  vehemence  against  the  mural  law  as  a  covenant  of  works^ 
and  justly  reprehends  them  who  so  far  pervert  it  from  the  desig-n  of  its  reve- 
lation, as  to  aim  at  salvation  by  it ;  has  these  striking  words  upon  the  etsV' 
nal  la-v  of  which  we  are  speaking :  "  I  hear  thee  murmuring,  O  law  [taw  of 
Moses],  tliat  tliou  wdt  accuse  and  condemn  me  ;  but  this  doth  not  trouble 
me.  Thou  la  t  to  me,  as  liie  grave  was  unto  Christ ;  for  I  see  thai:  iliou  art 
fast  bound  :  And  this  hath  my  law  done.  What  law  is  thalt  ?  Liberty^  which 
is  called  tlie  law,  not  beciiuse  it  bmdcih  me,  but  because  it  bii^deLh  the  law" 
[i.  e.  ?.s  to  its  condemning  power]  which  bound  me,  even  the  law  of  the  :en 
commandments.  But  against  that  law,  I  ha\e  another  law,  even  the  i'tw  of 
grace,  which  however,  is  to  mc  no  law,  bccaiise  itdotli  not  bind,  but  set  me 
ut  Uberiy.  And  this  is  a  law  against  that  accusing  and  condemning  law, 
wliich  is  so  bound  by  this  law,  that  it  hath  no  power  to  hurt  me. — Thus 
Clif  ist,  M^ith  most  sweet  names,  is  called  7ny  law^  &c."     Con.  on  Gal.  ii.  18  < 


228  LAW. 

and  very  justly,  because  the  scriptures  I'cprcscnt  him  as  that 
Jiternal  Life,  ivhich  was  tvit/i  the  Father,  and  <was  7na?iifested 
unto  man,  1  John  i.  2.  and  as  that  author  of  eternal  salvation,  in 
vfhom  was  jiurfiosed  the  eternal  fnirfiose  of  God,  for  that  end.  Eph. 
iii.  11.  In  short,  Avhatever  can  be  predicated  of  God  is  God  him- 
self; and  as  the  cause  and  end  of  the  divine  law  and  government 
is  God's  own  existence,  his  /aw  cannot  be  any  thing  different  from 
himself,  ^%X.o\i?>  essence  ;  for  otherwise  something  will  exist  in 
God,  which  is  not  God,  and  so  opppose  the  simplicity  and  purity 
of  his  nature.  The  intellect  of  man  is  the  subordinate  rule  and 
measure  of  man's  capacity,  and  is  the  grand  constituent  of  his  be- 
ing. The  intellect  of  God  likewise  (humbly  speaking  after  the 
manner  of  man,  who  is  erected  in  his  likeness)  is  the  rule  and  law 
of  his  own  being,  and  cannot  be  any  thing  but  himself.  We  know 
concerning  his  intellect  only  by  his  comtjiunication  ov  publication', 
•which  is  now  a  rule  and  law  to  us,  it  being  the  manifestation  of  his 
own  will,  applying  itself  to  such  and  such  objects  as  fall  under 
our  apprehensions.  Farther  than  this  publication,  we  can  know 
nothing  of  God  :  And  this,  so  far  as  we  truly  know  it,  is  (as  it  were) 
God's  speaking  to  us,  or  the  rule,  mode,  or  law,  by  which  we  are 
to  have  our  intercourse  and  communion  with  him. 

If  the  essence  of  God,  then,  be  his  own  laiv,  the  original  and 
"  primitive  reason,"  and  the  cause  of  all  laios  planted  in  or  deliv- 
ered down  to  the  creatures  ;  the  Holy  Spirit,  as  a  subsistent  in 
that  essence,  participates  whatever  can  be  predicated  of  it,  and  is 
personally,  therefore,  this  essential  law.  Thus,  He  who  says,  la?): 
7inderstandi7ig,  immediately  adds.  By  me  kings  reign,  and  iirinces 
decree  justice  :  By  me  Jirinces  rule,  and  nobles,  even  all  the  judg- 
es of  the  earth.  Prov.  viii.  15,  16.  Through  this  Eternal  Spirit, 
or  lanv,  or  counsel,  or  divine  essence  (which  in  this  view  are  one 
and  the  sjime),  Christ  offered  himself  without  spot  to  God,  that 
he  might  fulfil  the  revealed  law  of  God,  which  sprung  from  that 
eternal  law  just  mentioned.  Thus  the  secret  of  the  Lord  is  with 
them,  that  fear  him  ;  i.  e.  his  Holy  Spirit  or  secret  law,  confirming 
the  mind  and  law  of  God  revealed.  Thus  believers  are  led  by 
the  Spirit  (who  becomes  the  law  of  their  minds)  to  be  the  chil- 
dren, and  the  obedient  children,  of  God.  Rom.  viii.  14.  with  vii.  23. 
Thus  the  law  of  the  Spirit  oflife^  makes  these  believersyrceyro;;i 

Pee  also  Lactantius,  \\\\o  calls  Christ,  as  to  his  Godhead  vivam  prxsentem- 
que.  legem.  He  vera  Sap.  1.  iv.  sec.  17.  To  the  same  purpose  see  Thorn.  Aq. 
Finis  divinx  gubcrnationis  est  ip^e  JDeuv^  nee  ejus  lex  est  aliud  ab  ipso.  Prini 
Sec.  Q.  xci.  A.  1. 


LAW.  229 

iiic  lano  of  sin  and  death.  Rom.  viii.  2.*  and  to  ihis  law  the  carnal 
7nind  is  not  subject,  neither  indeed  can  fie,  because  the  carnal 
mind  is  enmity  against  God  who  is  the  law.  Rom.  viii.  7.  Thus 
■nvhere  the  Sfiirit  of  the  law  is,  there  is  liberty  ;  because  the  Siii- 
rit  is  ihziX.  fierfect  law  of  liberty,  which  is  not  only  free  himself, 
but  makes  his  people  free  by  his  energetic  grace.  Thus  the  Spi- 
rit, under  this  name  of  Law,  as  well  as  Christ  under  the  title  of 
word,  spake  unto  the  fathers  by  the  prophets.  Isaiah  i.  10.  •  Thus 
the  law  was  in  the  Psalmist's  heart ;  not  surely  the  written,  the 
moral,  the  ceremonial,  law,  for  these  of  themselves  could  not  pi'o- 
fit  the  heart ;  but  that  great  law,  which  enlightened  to  him  the  ob- 
ject and  use  of  those  revealed  laws,  and  which  was  the  understan- 
ding he  prayed  for,  by  whom  alone  he  should  be  enabled  to  kee^i 
or  observe  them.  Ps.  xl.  8.  cxix.  34.  This  law  was  his  delight-, 
because  this  law  is  the  truth  ;  which  is  as  much  as  to  say,  God 
or  the  Spirit  himself.  And  thus  man  can  yield  no  true  obedience 
to  the  written  and  revealed  law,  but  by  the  power  of  that  essential 
and  secret  Law,  who  help.eth  his  fieofile's  infrmities,  and  maketh 
intercession  for  the  saints,  according  to  the  will  of  God. 

From  this  consideration  of  the  Holy  Spirit,  under  the  name  of 
Law  in  essence,  or  Lawgiver  in  fact  ;  we  draw  another  incontes- 
table argument  for  his  divinity  and  equality  in  the  Godhead.  For, 
if  He  be  the  essential  law,  He  must  be  essentially  God  :t  Or,  if 
He  be  the  great  revealer  of  the  communicated  law,  in  all  or  in 
any  of  its  branches  ;  He  must  be  God,  who  only  could  in  the  first 

*  In  this  view  of  the  word  law,  considering-  it  .is  the  Spirit  of  life  himself-, 
the  difficulty,  which  Dr.  Guyse  complains  of,  in  his  note  upon  the  passage, 
seems  to  vanish ;  and  a  very  considerable  light  is  also  thrown  upon  tlie 
eontext. 

•j-  The  Stoics  and  other  Heathens  bad  some  faint  notions  of  this  truth  up- 
on the  principles  of  reason,  which  led  thenf.  far  enough  to  see,  that  there 
must  be  some  supreme  and  universal  law  pervading  all  that  exists ;  as, 
without  it  nothing  could  exist,  and  much  less  in  order  and  perfection.  Bui 
their  dark  and  blind /afe,  their  so\d  of  the  -world  or  natural  force,  is  founded 
upon  a  very  different  idea  from  what  revelation  aflbrds  ;  for,  examined  to  the 
bottom,  their /a^e,  Imi;,  &c.  is  neither  uncompounded  with  matter,  nor  purely 
abstracted  from  it.  Not  even  Seneca's  notion  is  clear  in  this  respecr^ 
though  he  had  the  advantage  of  living  later  in  the  world,  and  possibly  had 
some  information  of  the  Christian  religion,  but  certainly  not  that  information 
which  his  pretended  correspondence  with  St.  Paul  would  insinuate  to  us. 
According  to  the  gospel,  God  is  the  laia  because  of  his  perfection  and  omni- 
science, and  of  consequence  is  the  eternal  rule  of  rectitude  and  truth  both  to 
himself  and  his  creatures.  Yet  this  law  or  rule,  doth  not  imply  confine- 
ment  to  him,  because  this  law  is  the  unlimited  exercise  of  unbounded  good- 
ness and  perfection  in  the  divine  nature  ;  but,  with  respect  to  us,  it  forms  a 
boundary  only  because  we  are  sinners,  limiting  our  exercise  of  evil  and  cor- 
ruption ;  for,  after  we  are  regenerated,  and  especially  when  we  enter  Heav- 
en, we  possess  the  glonous  liberty  of  God  through  his  perfect  latv  of  liberty, 
and  are  not  other  ways  confined  in  the  activity  of  holiness  but  by  the  extent 


230  LAW. 

instance  reveal  ins  own  mind  and  will :  Or,  if  lie  explain  the 
mind  of  the  Father,  and  give  to  believers  the  mind  of  Christ  or  the 
Son  ;  He  must  be  equal  to  the  Father  and  the  Son,  unless  it  can 
be  presumed,  that  God  revealed  to  his  Spirit,  what  the  Spirit  did 
not  know  before  ;  which  is  a  presumption,  supported  neither  by 
reason  nor  scripture.  Not  by  reason  ;  because  it  would  be  asser- 
linjj,  that  there  is  something  in  God,  called  the  Spirit  of  God, 
•which  is  heterogeneous  to  the  divine  nature  ;  and  this  consequent- 
ly would  destroy  the  simplicity  and  perfection  of  his  being. 
Not  by  scrifiture  ;  because  the  Spirit  searcheth  all  things,  yea,  the 
\ cry  profound  ov  deefi  things  oj"  God,  whose  infinite  and  eternal 
being  he  must  fully  know,  and  to  which  for  that  end  he  must  bs 
perfectly  equal  ;  or  there  would  be  an  infinitude  of  things  ever 
beyond  him,  which,  as  a  creature  he  could  not  possibly  search,  and 
which,  \{  unsearched  by  him,  the  scripture  could  not  possibly  be 
true. 

Being  the  law  ov  mind  of  God  himself,  the  Holy  S/iirit  is  cer- 
tainly  able  to  teach  it,  to  impress  it,  and  to  effectuate  it,  in  the 
redeemed.  His  doctrine,  therefore,  according  to  this  gracious 
name,  descends  as  the  rrt/?z  (one  of  his  emblems,)  and  orders  as 
the  law,  spirit,  or  power  (for  these  are  his  names,")  throughout 
the  universe  of  the  faithful.  He  is  the  fulfiller  of  that  glorious 
promise  in  Is.  ii.  2,  Sec,  and  in  Micah  iv.  1,  2,  &c.*     In  the  last 

of  our  faculties.  Absolute  purity  is  all  liberty  :  Sin  onJy  is  bondage,  bot^ 
in  iLielfus  to  its  connection  with  nothing  but  evil,  and  with  resjxrct  to  God> 
who  bounds  and  limits  its  encroachments  upon  the  visible  and  invisible  parts- 
pf  his  creation. 

Of  the  Heathen  opinions  Goncerning  this  subject,  the  reader  may  see  more 
in  Cic.  Je  natiird  Denr.  and  especially  in  Lactant.  de  falsa  Itel.  lib.  i.  §  5.  and 
dc  vita  beat.  1.  vii.  §  3. 

*  This  movmtam  of  tine  Lord's  house  is  named  Moriah,  the  sjxjt  where 
Abraham  oH'ored  up  his  son,  and  where  the  Temple  was  afterwards  built. 
Tlic  word  »lfm«A  stems  to  be  derived  from  the  same  root,  with  -he  word 
la-ii;  and  plainly  denotes,  that  iipu7i  il.is  mountain,  the  doctrine,  instruction^ 
and  representation  of  grace,  should  descend  and  be  revealed.  Upon  this 
mountain,  Abraham  received  instruction,  through  the  type  of  his  son,  con- 
cerning the  mode  of  Christ's  redemption  :  so  did  the  Jews,  in  the  constant 
.sacrhices  and  services  of  tlie  temple,  as  well  as  by  ihc  immediate  revelations 
of  God's  will  often  delivered  there.  Here  God  made  hi»  doctrine  descend  as 
the  de-i;  and  upon  this  holy  mountain,  typifying  Clu-ist  himself  (Zech.  viii. 
3.)  God  would  alone  be  worshipped  with  his  prescribed  services  ;  and  con- 
cerning tliis  mountain,  under  the  symbol  of  our  Redeemer,  very  glorious 
things  are  spoken  in  Isaiah  xxv.  6.  &c.— All  this,  in  plain«>r  language,  signi- 
fies,'tliat  the  .v/jm/ would  descend  upon  Chri.st  alone  for  the  purpose  of 
•  Ilixting  salvation,  and  that  God  -was  in  Christ  reconciling  tlie  world  to  him- 
self; so  that  " -(-////oj/f  Christ,  there  is  no  grace  given,  nor  sin  forgiven," 
butthati?i  hivi  all  our  communion  with  God  is  obtained  andcontinued  for  ever- 
itinay  further  be  oh.ser\ed,  that  part  of  this  mountain  with  part  of  the  Tem- 
ple srood  in  Jud.ab.  and  t!ie  other  pr\rt  of  both  in  Benjamin;  which  partition 


LAW.  231 

daysi  the  mountain  of  the  Lord's  house  shall  be  established——' 
arid  all  nations  shall  Jlow  unto  it  :  and  many  people  shall  go  and 
say,  co?ne  ye,,  and  let  us  go  up  to  the  mountain  of  the  Lord,  fj 
the  house  of  the  God  of  Jacob,  and  he  ivill  teach  us  of  his  ways, 
aiidive  nvill  walk  in  his  paths  ;  for  out  of  Zion,  [not  from  liorebj 
shall  go  forth   the  law,  and  the  word  of  the  Lord  from  Jem- 

sale?n.— 0  house  of  Jacob,  come  ye,  and  let  us  laalk  in  the  light 

of  the  Lord.  And  what  is  this  light,  but  the  divine  nature  itself, 
of  which  believers  arc  ms-Ac  partakers  ?  And  what  is  this  lau\ 
Hvhich  proceeds  from  Zion,  but  this  very  light  ?  This  essential 
law  is  that  essential  light,  from  which  all  statutes,  testimonies, 
ordinances,  revelations  internal  and  external,  were  ever  but  so 
many  rays  sent  down  to  man,  in  order  to  lead  him  up  to  his  God. 
Believers  here  are  in  a  dark  wilderness;  and  the  word  of  God  is 
given  as  the  lanthorn,  and  the  spirit  of  God  as  the  light  therein, 
to  conduct  their  otherwise  undirected  feet  to  their  Father's  house. 
This  spirit  is  the  perfect  law,  converting  the  soul:  and  all  his  stat' 
utes,  testimonies,  zx\A  co7ninandmcnts,vieyQ  revealed  for  the  work 
of  his  salvation.  The  redeemed,  in  all  ages,  like  the  rest  of  the 
world,  were  ignorant  sinners,  without  rule,  and  ivithout  law  ( 3 
Cor.  ix.  21.)  by  nature  s  this  spirit  of  truth  comes,  in  the  appoin- 
ted time,  takes  his  written  rule  and  applies  it  to  their  hearts,  and 
so  makes  that  to  be  the  measure  and  ground  of  his  own  conduct 
towards  them.  He  explains  to  their  minds,  how  his  own  I'eveal- 
ed  law,  when  expressive  of  the  absolute  perfection  of  the  divine 
nature  (as  in  the  case  of  the  law  called  moral)  is  necessarily 
against  them  as  sinriers ;  and  how,  on  the  other  hand,  it  gra- 
ciously becomes  a  part  of  the  covenant  of  life  itself  in  Christ 
Jesus,  who  hath  fulfilled  it  for  his  people  and  entitled  them  to 
be  Saints  ;  and  not  only  Saints,  imperfect  as  they  are  in  this  life, 
but  holy  and  immaculate  beings.  Thus,  hereafter,  they  are  re- 
presented as  walking  in  (emblematic)  white,  ov  purity,  and  crown- 
ed with  the  utmost  perfection  and  bliss.  AH  the  revealed  word, 
Vfill,  law,  and  promise  of  God,  are  shewn  by  this  spirit  to  be  all 
yea,  and  all  afnen,  in  the  great  Redeemer;  all  full  of  positive 
mercy  and  blessing,  and  all  confirmed  by  the  faithfulness  and 
truth  of  an  omnipotent  God.  As  the  written  word  is  a  revela- 
tion of  the  unwrittenmind  and  law  of  God;  so  the  spirit  convin- 

may  possibly  be  intended  to  mean,  that  Christ  was  not  the  Saviour  only  of 
one  class  ol'  men,  i.e.  the  Jews,  but  of  Jews  and  Gentiles,  who  are  pi-ivileg- 
ed  to  look  upon  him  as  their  common  Lord,  and  to  have  an  equji!  claim  to 
him  as  their  holy  Temple  and  mountain  of  holiness, 


332  LAW. 

ces  the  believer's  soul,  that  it  is  all  fulfilkd  in  Christ  Jesus,  and 
all  brought  into  cflcct  and  applied  to  salvation  by  his  ohvh  quick- 
ening power,  in  a  manner,  of  which,  though  a  carnal  (and  in 
other  respects  sensible)  mind  may  consider  the  words  and  their 
grammatical  construction,  no  carnal  mind  can  form  a  true,  be- 
cause not  extierimental^  conception.*  And  this  some  of  the  most 
?ble  and  sensible  men   have  confessed  of  their  own  capacities, 

after  their  conversion  by  the  grace  of  God  : Men,  Avho  could 

not  easily  have  been  deceived  themselves  in  such  a  matter,  and 
who  could  have  no  interest  to  combine  in  the  same  testimony,  from 
age  to  age,  for  the  deception  of  others  :-.^ Men,  who  confirm- 
ed by  their  latest  breath,  the  principles  and  doctrines,  which  they 
had  maintained,  aixl  who  loved  not  e-ven  their  lives^  nor  counted 
them  deary  so  that  they  might  ivitness  this  good,  this  important 
^on/ession. 

From  the  whole,  it  seems  to  appear,  with  how  great  propriety, 
God  is  called  by  the  name  of  Law  ;  how,  with  the  same  proprie- 
ty, the  Holy  S/iirii,  as  God,  is  so  entitled ;  and  how,  in  comtnu- 
nion  with  God  and  longing  after  him,  every  believer  is  privileged 
to  pray,  o/ien  thou  mine  eyes,  and  I  shall  behold  ivonderful  things 
out  ofthij  latv  :  O  hoti)  I  love  thy  law,  it  is  my  ineditation  all  the 
daij  :  and  unless  it  had  been  my  delight,  I  should  have  perished  pi 
7717/  trouble.  I  have  longed  for  thy  salvation,  and  thy  law  is  my 
delight.  Grant  vie  thy  law  graciously  :  how  sweet  are  thy  loorcfs 
So  my  taste,  yea,  sweeter  than  honey  to  my  mouth. 

This  living  law  m  the  heart  is  the  death  of  ajl  legality,  or  what 
is  usually  called  by  that  name.  It  leads  a  man  to  Christ,  and  to 
Christ  c^?7f.  It  strips  him  of  himself,  lowers  the  pride  in  the 
flesh,  and  all  confidence  in  the  Jlesh  :  for  this  spirit  testifies  of 

*  Bishop  Stilling-fleet,  in  his  Or/ifine-^  Sacra,  has  fjuoted  the  translation. 
of  a  sentiment  from  D:inte  the  Italian  poet,  which  is  very  apphcable  to  this 
{Joint. 

lar^a  pluvia 

Spirit  us  Sancti,  qxix  est  diffusa 
Super  veteres  £J  super  novas  memhranas, 
Mst  cyllogisimis  iUe  qui  cam  iiihi  conclusit 
Jhled  acute,  at prce  ilia  dcmon.stratioiie 
Omnia  demonstratio  alia  mihi  videatur  obtusa. 

Which  may  be  thus  rendered ; 

"  God's  holy  spii'it  hath  so  amply  fiU'd 

AVith  gTacious  wisdom  all  the  world  reveal'd, 

'I'hat  tliis  alone  an  ai'g-umcnt  appears, 

And  to  my  soul  such  demonstration  beai's. 

As  makes  all  reasoniutjs,  which  the  mind  can  frame. 

Seem  shadows  of  the  irath,  or  tlat  and  lame." 


LAW.  2S3 

Christ  in  the  sinner,  and  shews  to  the  sinner  his  need  of  Christ. 
He  opens  his  understanding  to  know  and  regard  what  the  scrip- 
tures  say  of  Jesus,  and  concerning  the  means,  the  promises,  the 
hope,  the  joy,  the  assurance  of  salvation  ;  and  then  applies  all 
these  things  to  the  soul,  and  makes  a  glorious  feast  within.  In 
this  act,  the  convinced  sinner,  so  far  from  depending  upon  self-- 
righteousness^  sees  it  to  be  much  rather  unrighteousness.^  and 
therefore  cannot  trust  to  what  he  must  look  upon  as  sin,  for  any 
part  of  his  salvation. — He  sees  too  much  impurity  in  himself,  and 
in  every  thing  he  is  capable  of  doing,  and  beholds  too  much  oC 
the  perfection  of  God,  to  imagine  any  of  his  performances  can  be 
acceptable  without  his  Redeemer.  And  though  he  knows  there 
is  a  re-ward,  yet  he  hears  also  that  it  is  a  reward  of  grace  ;  and 
though  men  are  saved  'According  to  their  works,  he  is  divinely 
taugiit,  that  it  is  not  according  to  the  merit  of  their  works.  He 
reads  in  the  book  of  God,  and  he  feels  by  the  grace  of  God,  that 
his  works  cannot  ?nerit  in  any  sense,  and  that  grace  itself,  by 
■which  he  works  and  delights  to  work,  is  not  given  him  to  merif 
by  and  so  deserve  of  God,  but  to  live  by  and  so  receive  fvom  God, 
The  law  of  the  spirit  of  life  doth  not  send  him  to  the  lawof  workSj 
but  to  the  law-ful filler,  for  fneritorious  righteousness  and  then 
enables  him,  according  to  measure,  to  love  and  to  do  (however 
imperfectly)  an  evangelical  righteousness,  in  proof  of  his  interest 
in  the  other.  He  aims  to  follow  Christ,  but  not  to  sufifilant  him. 
Instead  of  so  ignorant  a  conduct,  which  the  Pharisees  and  their, 
successors  (learned  as  they  may  be  in  other  things)  uniformly 
patronize  ;  the  believer  flies  to  Jesus  Christ,  in  the  power  of  his 
Holy  Spirit,  and  cries  with  the  Psalmist ;  7ny  mouth  shall  sheii' 
forth  thy  righteousness,  and  thy  salvation  all  the  day;  for  J 
know  not  the  numbers  thereof.  I  will  go,  (not  in  my  own  strength, 
for  that  is  weakness,  but)  i7i  the  strength  of  the  Lord  God :  I  will 
maks  me-ntion  (hot  oi  my  own  righteousness,  for  alas!  that  is 
mere  sin  and  defilement,  but)  of  thy  righteousness,  even  of  thine 
only.     Ps.  Ixxi.  15,    16. 

And  thi'S,  law  of  the  S/iirit  of  Life  is  the  death  of  all  self-right- 
eousness, which  is  sin  in  its  most  inviting  form,  and  which  often 
looks  so  much  like  the  innocence  of  Angels,  as  to  be  mistaken 
for  it;  so  is  he  the  utter  death,  and  the  most  determined  foe,  of 
all  barfjaccd  ungodliness  and  iniquity.  If  he  cannot  endure  sin 
in  tlie  specious  guise  of  holiness,  and  set  off  with  painted  beau- 
ties ;  surely,  he  utterly  loaths  and  abhors  it  in  its  open  deformity^ 

vol..  II.  F  f 


i234  '  LAW. 

or  in  that  audacious  hue  with  which  it  stalks  abroad  in  the  world. 
This  spirit  teaches  his  people  also  to  hate  sin  in  their  very 
thoughts,  and  to  fight  against  its  power,  not  only  without  them, 
but  within  them  ;  to  follow  it  with  a  drawn  sword,  (the  word  of 
God) ;  and  to  give  it  no  quarter  wherever  they  can  fasten  upon 
it.  And  the  heart  which  doth  not  this,  in  the  strength  of 
grace  ;  but  which  can  indulge  inward  sins,  the  sins  of  the  thought, 
of  the  passions,  and  of  the  mind,  with  complacency;  may-  have 
the  greatest  reason  to  examine  itself,  whether  it  be  in  the  faith  or 
not.  Certainly,  if  this  be  formed  into  any  thing  like  a  habit,  the  per- 
son is  without  one  great  and  indispensable  evidence  of  the  spirit 
of  Christ  within  him:  for  he,  who  is  a  disccrncr  of  the  thoughts 
hath  declared  by  his  Apostle,  that  sin  shall  not  have  do?ninion  over 
his  people,  but  that  the  thoughts  and  every  thought  as  far  as  pos- 
sible, are  to  be  brought  into  cafitivittj  to  the  obedience  oj"  Christ. 
The  sincere  Christian  is  grieved  at  his  imperfections,  and  cer- 
tainly can  never  delight  in  them. 

The  victory,  which  this  law  of  the  Lord  gains  for  the  believer 
over  these  two  evil  principles  of  self-righteousness  and  sin,  both 
clears  his  way  for,  and  adds  strength  to  enjoy  the  triwnfih  of  ho' 
iiness.  This  almighty  law  works  holiness  in  him  l)y  uniting  him 
to  Christ  as  the  great  head  of  influence,  through  whom  all  his 
isanctification  must  proceed:  And  this  was  typified  by  the  sacred 
oil,  which  was  poured  upon  Aaron'^s  head,  and  which  from  the 
head  ran  down  to  the  skirts  of  his  clothing.  The  unction  from 
the  Spirit  is  all  through  the  head,  from  whom  it  descends  to  the 
meanest  of  its  members.  Christians  have  no  consecration  or  se- 
paration to  God  from  the  world  and  sin,  but  in  this  way  ;  and  they 
enjoy  all  real  and  vital  holinest  with  its  potver,  and  the  several 
and  particular  acts  of  that  power,  only  by  this  great  mean.  It  is 
as  much  beyond  a  poor  helpless  sinner,  for  such  the  strongest 
believer  upon  earth  is  in  himself  (and  the  strongest  believer  is  the 
most  sensible  of  his  weakness,)  to  perform  any  act  in  God's  sight 
intrinsically  holy  by  'lis  own  strength ;  as  it  is  for  him,  by  the 
same  strength,  to  wrest  the  earth  from  its  orbit,  or  to  pluck  the 
sun  from  the  sky.  Now,  what  is  the  eff*;ct  of  this  knowledge  in 
his  soul  ?  And  what  doth  the  consciousness  of  all  this  infirmity 
produce  in  him  ? — Not  laziness,  or  inaction  ;  not  despair  of  do- 
ing good,  nor  yet  of  pleasing  God  by  attempting  it ;  but  a  firm 
and  more  entire  reliance  upon  this  all-quickening  Law,  that  he, 
by  his  energy,  may  vjork  in  him  both  to  ivill  and  to  do.  In  this 
way,  like  the  Apostle,  he  finds,  that  when  he  ia  lieak^  then  he  is 


LAW.  23" 

strong ;  that  is,  when  he  is  most  sensible  of  his  natural  weak- 
ness, he  lays  the  faster  hold  by  faith  upon  this  spiritual  helper, 
who  is  not  only  strong,  but  strength  itself,  and  even  everlasting 
strength.  And  in  this  mode  too  he  perceives  his  experience  to 
be  parallel  with  the  Apostle's,  /  can  do  all  things  through  Christ 
which  strengtheneth  me  : — through  Christy  because  the  Spirit  (as 
was  before  observed )  works  all  in  the  believer  through  his  divine 
head  and  Saviour,  which  is  another  proof  to  him.,  and  upon  fact 
too,  tljat  there  subsists  an  eternal  and  inseparable  union  between 
the  divine  persons,  and  that  his  own  enjoyment  of  communion 
with  one,  is  the  enjoyment  of  communion  with  the  other  tnvo^ 
rendering  him  a  worshipper  "  of  one  God  in  Trinity,  and  of  the 
Trinity  in  Unity;  neither  confounding  the  persons  (with  the  Sa- 
bellians,  Sec.)  nor  (with  the  Arians,  Ecc.)  dividing  the  substance." 
Thus,  believer,  art  thou  privileged  to  consider  and  apply  to 
the  GREAT  and  glorious  law,  of  which  we  have  been  treating. 
In  Him  all  manifestative  or  revealed  laws  concentrate,  and  from 
Him  alone  did  they  proceed.  They  were  all  given  to  lead  his 
people  into  a  right  way,  all  calculated  according  to  their  state 
and  condition,  all  designed  to  introduce  them  to  holiness  and  hea- 
ven. Rightly  understood,  the  several  branches  are  seen  perfectly 
to  coalesce ;  the  moral,  the  ceremonial,  and  the  evangelical, 
forming  one  great  and  beautiful  whole.  They  extend,  like  radii 
or  rays  to  the  different  points  of  a  vast  circumference  ;  but,  as 
they  issued  from  one  centre,  they  all  unite  in  the  same.  Like 
the  several  parts  of  a  mighty  arch,  they  give  reciprocal  aid  to 
each  other,  constitute  one  grand  design,  and  perform  one  com- 
mon end.  The  moral  law  curses  indeed,  but,  in  Christ,  it  only 
curses  to  bless  ;  by  shewing  the  sinner  to  himself,  and  by  driving 
him  out  of  himself  to  his  Redeemer  for  refuge.  The  ceremonial 
laWf  with  pointed  and  most  expressive  emblems,  shews  hoiv  this 
I'efuge  and  salvation  are  to  be  effected,  and  leads  the  faith  of  be- 
lievers to  Jesus  the  sum  and  substance  of  all  its  speaking  and 
lively  shadows.*  The  evangelic  law  (if  such  it  may  be  called) 
is  the  consummation  of  the  other  two,  and  records,  that  all  the 
statutes  of  external  rites,  all  the  Jirece/its  which  denoted  God's 

*  Abarbapel  the  famous  Rabbi  could  call  the  apparatus  of  the  Jewish, 
ceremonial  "  a  book  of  the  most  sublime  wisdom  to  the  glorious  substance 
of  whicii  all  tliose  rites  refer."  Nor  is  there  any  wonder  in  this  case,  since 
we  are  expressly  informed,  (1  Chron.  xxviii.  12.)  that  David  had  tlw  pattern, 
the  model,  the  revelation,  hy  the  Spint,  concerning  these  things,  and  that 
he  was  made  to  understand  them  (v.  19.)  by  the  hand  or  Spirit  of  the  Loi'd  tipor. 
Mm.    2  Kings  iii.  15.     See  Wits,  .^^"pt  1.  iji,  q,  JQ, 


236  LAW. 

presence,  all  the  testhncmies  which  shewed  the  coming  of  the 
Messiah,  all  the  judgments  or  decrees  of  God  concerning  him 
and  his  people,  all  the  commandments  or  gejieral  dutie.i,  all  the 
word  revealed  whether  of  Christ  or  from  Clirist,  and,  in  short, 
all  the  mind  and  to/// of  God  comprehended  nnder  the  notion  of 
rule  and  law  ;  were  one  grand  efflux  from  this  Holy  Spirit  of 
trutli,  in  conjunction  with  the  Father  and  Son  ;  were  designed  to 
signify  their  respective  offices  of  grace;  and  do  now,  as  they 
ever  have  dqne,  lead  up  the  hearts  of  his  faithful  people  to  com- 
munion with  him  in  those  offices  ;  the  end  of  all  which  is  glory 
to  God  and  life  everlasting-  to  them. 

Dear  Christian  1  what  is  here  before  thine  eyes  ! — Canst  thou 
view  thyself  any  longer  that  despicable  worm,  which  sin  hath 
rendered  thee,  or  which  the  miseries  and  infirmities  of  thy  na- 
ture seem  to  proclaim  ?  Can  all  this  expense  of  salvation  be  laid 
out  for  nobody^  or  nothing  ;  or  for  thee^  if  thou  wert  considered 
by  thy  God,  as  not  worth  the  saving  ?  Did  Christ  die  for  a  wretch, 
a  miserable  apostate,  and  a  slave  ;  only  to  leave  him  in  the  same 
condition,  in  whicli  he  was  found  ?  Doth  he  set  no  higher  value 
upon  thee,  after  thou  hast  cost  him  so  many  cares,  and  such  re- 
iterated sufferings,  than  to  leave  thee  to  thyself;  or  to  permit 
thee  to  sink  into  original  nothing ;  or  to  perish  into  endless  mise- 
ry, which  is  worse  than  that  nothing  ?  Is  it  possible  for  thee  to 
believe  all  this  concerning  Him,  and  concerning  that  lovhig  S/nrity 
■which  led  thee,  as  a  living  law,  to  this  Jesus  iur  his  promised 
solvation  ? — O  the  depth  of  unbelief;  that  bitterest  root  of  sin  ! 
Prone  to  credit  any  thing  but  the  truth,  unbelief  would  inspire 
thee  to  contradict  cyerv  result  of  God's  eternal  counsel,  and  to 
question  the  reality,  certainty  and  wisdom  of  his  everlasting  cO' 
•venant,  which  (being  such)  can  never  be  broken.  But  "  Thou 
Sitl  a,  ivorm  .' — Well,  be  it  so:  Yet /ear  not,  nvorm  Jacob  :  I  wiH 
help,  thee,  saith  Jehovah.  Is.  xli.  10. — 14, — But  "  Thou  art  a  sin- 
ner !"  Hearken  again ;  Come  noiv,  and  let  us  reason  together, 
saith  Jehovah,  though  your  sins  be  as  scarlet,  they  shall  be  a-t 
'White  as  snow  ;  though  they  be  red  like  criinson,  they  shall  be  as 
wool.  Is.  i.  18.  Only  Co7ne  ! — But  "  Tliou  art  a  oackslidcr  J" — . 
J'erhaps,  a  very  gvcat  one;  but  see  if  thou  art,  or  ever  canst  be 
greater  than  those,  to  whom  these  words  are  addressed  ;  Rctura, 
thou  backsliding  Israel,  saith  Jehovah,  and  I  ivill  not  cause  mine 
iinger  to  fall  upon  you  j  for  I  am  merciful,  saith  Jehovah  ;  I  "^iU 
not  keep  anger  for  ever.  Jer.  iii.  read  the  whole  chapter. — But 
■^l  these  were  Israelites  (:t  may  be  urged)  and  ihou  art  a  Gentile  */' 


LAW.  237 

- — God  doth  not  stop  here  ;  for  thus  saith  the  Adonai  Jehovah, 
Behold  I  will  lift  ufi  mine  hand  to  the  Gentiles,  and  set  up  my 
standard  to  the  people.  Wherefore  ?  That  the  Gentiles  might 
glorify  God  for  his  mercij.  There  is  no  difference  between  Jew 
or  Greek  (or  Gentile),  for  the  same  Lord  over  all  is  rich  unto  all 
that  call  upon  him.  O  that  this  Spirit  may  quicken  these  words 
to  thy  soul,  that  the  power  of  unbelief,  that  principal  sinew  of 
all  other  sin  and  corruption,  may  be  weakened  within  thee  !  Learn 
to  consider  unbelief,  as  a  most  heinous  treason  against  the  truth 
of  God,  and.  a  most  impudent  presumption  (with  all  its  affected 
modesty)  at^ainst  the  omnipotence  of  God;  and  then  pray  against 
it  in  this  view:  Like  the  Devil  himself,  its  abettor,  thus  resist- 
ed, it  shall  be  put  under  thy  feet.  If  it  rise  up  again  and  har- 
rass,  do  not  trifle  with  it  in  thy  own  strength,  nor  hold  parley  for 
a  minute  :  Buckle  on  thy  Christian  armour.,  and  fall  on  with  the 
sword  of  the  Spirit.  Often  one  blow,  with  a  Th^is  it  is  written^ 
shall  bring  the  monster  prostrate  to  the  ground.  Reasoning  with 
sins,  like  coaxing  with  rebels,  only  tends  to  give  them  confidence, 
and  to  make  them  tenfold  more  rebellious. 

And  O  what  a  privilege,  thou  more  confirmed  Christian,  art 
thou  entitled  to  enjoy  1  This  great  living  Law,  who  reigns  in 
Heaven,  descends  to  reign  and  dwell  within  thy  breast.  He  is 
thy  Law  :  and  thou  desirest  his  dominion  for  evermore.  He  is 
also  the  Law  of  Love,  and  brings  peace,  joy,  and  righteousness 
to  thy  troubled  mind.  When  he  appears,  sorrow  dies  away. 
His  absence,  or  the  sense  of  his  absence,  is  the  presence  of  mis- 
ery, and  the  occasion  of  all  evil.  "  O  for  his  continual,  his  more 
abiding  presence  !" — is  thy  daily  cry :  and  thou  shalt  not  cry  in 
vain.  Remember,  he  is  the  Law  of  Faith  for  thee  to  trust  in  and 
to  work  by,  a  spiritual  law  to  suit  his  doctrine  to  thy  spiritual  ig- 
norance,* and  the  law  oi  the  Spirit  of  life  to  bring  thee  from  the 
death  of  sin  to  life  everlasting.  This  was  one  great  end,  why  he 
would  be  known  as  the  Law  of  life,  and  why  he  revealed  all  other 
laws  to  erring  man :  and  this  object  and  purpose  can  never  be 
lost  by  him,  either  through  want  of  wisdom,  power,  or  love ;  for 
these  attributes  are  all  spirit  and  life  in  him.  As  Christ  is  the 
Lord  thy  righteousness^  so  the  Spirit  is  the  Lord  thy  Law,  writing 
h\mse\i upon  thy  heart,  and  witnessing  for  himself  in  thy  life; 
enabling  thee  to  embrace  Christ  as  thy  righteousness  for  Heaven^ 
and  exciting  thee  to  bring  forth  works  of  righteousness  all  the  wajr 
>':o  Heaven.     How  happy,  then,  art  thou  privileged  to  be,  in  fulj 

'♦  Eemoto  ]3e9y  ccelestique  doctrind,  emnia  errgnbus  plena  ctrT,    Lsict, 


538  VOICE. 

recumbence  on  \\\s  fail h fulness  and  truths  and  upon  tho^c  counsels 
of  old,  which  sprung  from  both.  Did  ever  man  fail,  that  trusted 
in  the  Lord?  Search,  and  inquire.  Did  he  publish  himself  as 
the  ground  of  the  unerring  law  and  the  everlasting  covenant,  on 
purpose  to  break  the  one  and  to  render  the  other  void  ?  Stop  and 
consider. — -Men  may  act  foolishly  or  ineffectually,  which  is  al- 
most the  same ;  but  thy  God  cannot.  Lean,  therefore,  upon  his 
strength ;  and  he  will  bear  thee  o?;,  and  bear  thee  out,  to  thy 
journey's  end  :  and,  when  mortalitij  is  sivalloived  ufi  of  life,  and 
thy  corrufitible  shall fiut  on  incorrii/ition  ;  O  with  what  joy,  what 
unutterable  joy,  slialt  thou  enter  the  mansions  of  the  blest,  and 
sing,  with  eternal  liberty,  the  prsise^  o{  that  perfect  Law  of  Life, 
■which  shall  fill  them,  and  fill  thee,  with  his  own  fulness,  without 

end  ! After  a  little  more  faith  and  patience  thou  shalt  inherit 

the  firoviises,  and  possess  those  perfections,  which  thou  canst  not 
even  guess  at  or  conccivehe\o\\  :  and  then, — O  then  what  remains  ? 
—Surely,  nothing,  nothing  but  praise  upon  praise;  the  great,  th'^ 
universal,  the  everlasting  Hullelu-Jah  ! 

Come,  tlioii  universal  Lav:, 
And  with  tliy  sweet  power  draw 
All  my  soul  from  Satan's  wiles. 
And  from  siu'a  delusive  smiles. 
And  from  v.'hat,  devoid  of  thee, 
Only  death  or  IIcll  can  be  ! 

Then  my  soul,  with  wisdom  fraugiit, 
Sucli   as  thou  hast  ever  taught. 
Shall  to  heights  of  truth  aspire, 
■With  no  languid  dull  desire. 
And  with  liberty  shall  rove 
O'er  thy  vast  expanse  of  love. 

Come,  thou  living  Law,  to  mc  ; 
Oi-  translate  mv  soul  to  thee  ! 


VOICE. 

BY  the  word  voice  is  generally  understood  that  vibration  o; 
ihe  air,  performed  by  the  mouth  of  man,  which  excites  the  sensa- 
tion, called  sound,  in  the  auditory  nerves  of  his  own  and  other 
f?pecies  of  creatures  about  him.    The  elastic  nature  of  the  s.Ut 


VOICE.  233 

which  returns  a  vast  variety  of  impressions  with  the  utmost  speed 
and  exactness  ;  and  the  organs  of  speech,  which,  minute  as  they 
are,  affect  so  powerful  and  fleeting  a  body  to  a  great  and  wide 
degree;  are  truly  astonishing  circumstances  in  themselves,  and 
might  justly  raise  astonishment  in  men  at  the  Creator's  wisdom 
and  power,  could  these  operations  be  less  common,  or  more  con- 
sidered, than  they  are.  'Tis  an  old  debate,  that  we  have  no  ex- 
.act  idea  of  mo^/o«  ;  but  certainly  we  have  much  less  idea  of  the 
rapidity  of  the  motion  of  sou/2(/,  which,  according  to  the  experi- 
mental calculations  of  Dr.  Derham,  passes  at  the  rate  of  1142 
feet  in  one  second  of  time.  We  know,  by  experience*  that  the 
lips,  teeth,  and  tongue,  which  modulate  the  sound  of  our  voice 
into  distinct  articulations,  can  no  sooner  perform  their  office  ;  than 
the  words,  which  are  sounds  articulated,  are  at  the  same  instant 
in  the  cars  of  those  we  speak  to.  Our  voice  is  the  means,  by 
which  we  convey  the  ideas  of  our  own  spirits  to  the  spirits  of 
others;  and  our  organs  strike  the  spring  of  air,  as  the  only  me- 
dium in  this  v/orld  of  matter,  for  the  communion  of  souls,  which 
are  inclosed  in  that  matter,  and  which,  but  for  a  substance  of  this 
rariiied  exility,  must  be  more  locked  up  in  prisons,  than  at  pre- 
sent we  find  them. 

Thunder,  and  other  agitations  of  the  air,  which  surpass  the 
art  and  power  of  man  to  accomplish,  or,  which  are  confessedly- 
accomplished  by  God  in  the  elementary  world,  are  usually  called 
in  scripture,  for  that  reason,  the  voice  of  God.  They  are  vibra  • 
tions  of,  or  sounds  in  the  air,  and  thus  become  a  vaicc  :  and  thev 
are  effected  and  ordained  by  the  power  of  God  alone,  and.  there- 
fore, are  properly  his  Voice. 

But  this  word  voice,  in  its  application  to  God,  has  a  mucl:^ 
higher  sense  than  this,  and  is  used  to  express  the  ac^cncrj  or  ccju 
municadons  of  his  blessed  Spirit.  He  takes  his  name  S/iiric  irom 
the  air  we  breathe,  signifying  to  us  under  that  emblem,  that 
whatever  the  air  is  to  the  respiration,  life,  and  well-being  of  the 
material  world  ;  he,  the  Holy  Spirit,  in  a  superior  though  similai- 
manner,  is  to  the  existence,  enjoyment,  and  support  of  the  spi 
ritual  world.  -  And  as  the  voice  is  air  moved  or  in  motion,  as  to 
natural  things;  so  the  voice  of  Jehovah  is  the  spirit  in  motion, 
w^ith  respect  to  heavenly  things.  When,  therefore,  the  voice  oj 
the  Lord  is  said  to  do  such  and  such  wonders,  as  are  ascribed  to 
it  in  the  Bible  ;  we  are  to  understand,  that  it  is  the  Lord  the 
Spirit  in  act  and  exercise,  accomplishing  some  particular  ob- 
ject.    God  uses  this  mode  of  speaking  according  to  natural  em- 


240  VOICE. 

blems,  in  condescension  to  our  capacities  ;  for  had  any  otiier  mode 
of  speaking  been  used,  with  relation  to  spiritual  concerns,  our 
present  faculties  could  not  have  conceived  them.*  They  conceive 
but  too  little  of  them  even  in  this  way,  and  constantly  need  su- 
perior aid  for  instruction  :  how  then  must  we  have  been  puzzled^ 
if  even  language  could  have  borne  it ;  had  God  delivered  his  sub- 
lime truths,  as  they  are  in  se,  or  as  they  really  exist  in  them- 
selves ? 

Two  or  three  scriptures  may  serve  to  shew,  with  what  pro- 
priety, the  Holy  S/iirit  is  revealed  under  the  title  of  Voice  of  the 
Lord. 

At  the  creation  of  the  world,  it  is  revealed,  the  S/iirit  of  God 
moved  ufion  the  face  of  the  waters.,  as  an  agent  in  that  glorious 
vork.  In  the  xxixth  Psalm,  which  celebrates  the  mighty  acts  of 
the  Voice  of  the  Lord,  we  shall  find,  that  this  voice  was,  or  is 
Tj/1071  the  waters,  ruling  and  governing  the  great  depths  of  nature 
and  of  grace;  and  that  the  same  Voice  is  no  other  than  Jehovah 
himself,  because  it  is  presently  added,  by  way  of  describing  this 
voice,  that  Jehovah  is  u/wn  many,  or  great,  waters.  From  the 
comparison  of  these  two  scriptures,  it  is  evident,  that  the  voice 
upon  the  waters  inihe  one  text  is  not  a  mere  sound,  but  that 
divine  person  who  is  called  the  Spirit  of  God  in  the  other  text, 
and  both  the  one  and  the  other  name,  /.  c.  of  Voice  and  Spirit,  re- 
fer ultimately,  as  the  grand  titles  of  the  same  divine  person,  to 
Jehovah  upon  the  wafers.  The  whole  Psalm  is  a  noble  testimo- 
ny concerning  this  Spirit,  under  the  name  of  Voice  ;  and  there  is 
a  remarkable  interchanging  of  that  title  with  tlie  name  Jehovah 
which  is  a  convincing  proof,  that  the  Voice  and  Jehovah  are  one, 
and  consequently,  that  the  Spirit  is  Jehovah  himself,  or  z.fierso7i 
in  Jchovah.f 

In  Isaiah  vi.  8.  we  read,  that  (he  voice  of  the  Lord  said,  whom 
shall  1  send?  {nox'w^  the  personality  of  that  Voice:  and  who 
will  go  for  us  ?  declaring  the  filnrality  oit\\-<xt  personality,  in  the 
Godhead.  In  the  next  verse,  it  is  added,  crzrf  he  said,  &c.  If 
■we   turn   to   Acts   xxviii.  25,  &c.  we  shall  fi:id  that  this  Voice, 

*  It  Is  .in  old  and  true  inaxim,  Qvicqvid  recipilvr,  recipltvr  secun- 
dum modum  recipientis.  Wc  can  receive  nothing-  above,  but  only  accor- 
(Uvff  to  our  ca])!icity  ;  .and  as  our  ideas  usually  p^ss  through  the  medium 
of  ova-  senses,  God'in  his  gracious  wisdom  halh  given  his  revelation  accor- 
ding-ly,  and  raises  up  the  mind  tlirough  objects  of  sense  to  those  thing's,  at 
winch  sense  ends  and  faith  beg-in.s. 

"t"  The  Romish  commentators  have  tortured  tliis  glorious  Psalm  into  a 
mere  p.ineg')rlc  upon  tlicir  seven  sacraments,  but  with  how  much  absurdity 
it  may  be  easily  seen  in  one  of  the  best  of  them,  the  Icanied  Estius  upon  Mie 
place. 


VOICE.  241 

mentioned  by  the  Prophet,  is,  according  to  the  Apostle,  identically 
the  Holy  Ghost,  who  spake  by  Isaiah  to  the  fathers,  sayings  go 
unto  this  fieofile^  &c.— From  these  texts  (and  others  might  be 
added)  it  appears,  that  the  t;ojce  of  Jehovah  is  the  Sfiirit  of  Jeho- 
vah, and  that  the  S^iirit  is  a  person  in  Jehovah  himself. 

God's  Voice,  therefore,  is  not  (like  the  voice  of  the  creatures) 
a  vibratory  motion  only  of  the  air  or  mere  sound,  but  that  iierso7i 
the  divine  S/iiric,  who  is  all  life^  activity,  and  omnipotence.  Ac= 
cordingly  it  is  said  of  him,  that  when  God  uttered  his  voice^  i.e, 
sent  forth  his  Spirit  ad  extra,  to  effect  the  divine  purpose,  the 
earth  melted  ;  it  sunk  beneath  his  power  in  a  moment.  Ps.  xlvi.. 
6.  Again;  inPs.lxviii.  33.  it  is  said,  that  God  sendeth  out  his 
voice,  and  that  a  mighty  voice  s  a  voice  of  Power.  This  Spirit  d 
power  concurred  in  the  whole  work  of  creation ;  for  when  God 
said,  or  gave  forth  his  voice,  let  there  be  light  ;  that  voice  effect- 
ed what  was  said,  and  fulfilled,  outwardly,  God's  inward  mind 
and  decree.  When  God  spake  to  the  fathers;  he  sent  forth 
his  voice  or  spirit  to  them  for  the  revelation  of  his  will ;  and  ac= 
cordingly  it  is  said,  that  it  was  the  Holy  Ghost,  who  spake  to 
thera.  He  was  the  voice  both  in  them  and  to  them.  When  the 
law  was  given  by  Moses  ;  it  was  the  voice  of  the  Lord  who  spake 
to  him,  and  gave  instruction  by  him  to  the  people.  Deut.  iv.  36, 
When  the  Spirit  came  down  at  the  day  of  Pentecost  upon  the 
Apostles ;  they  spake  indeed  the  words  of  God,  but  it  was  the 
voice  or  spirit  of  God  in  them,  tvAo  gave  them  utteriince.  In  a 
Avord,  he  is  the  almighty  Voice  of  thunder  and  dismay  to  his  ad- 
versaries, breaking  in  pieces  the  tallest  cedars,  the  loftiest  of  the 
creatures ;  but  a  still  small  voice  to  his  people,  constantly  giving 
to  their  ears  an  instructive  ivord,  this  is  the  way,  walk  ye  in  it.--" 
is  of  equal  power  in  both,  though  to  different  ends;  in  the  one  for 
the  terror  of  destruction,  and  in  the  other  for  the  peace  of  salva- 
tion. 

From  all  this  it  seems  plain,  that  the  voice  of  God  is  God  spea- 
king by  his  Spirit,  and  that  therefore,  the  Spirit  hath  taken  the 
name  of  voice,  in  order  to  declare  his  swiftness,  life,  and  energy. 
It  is  also  plain,  that  God  hath  used  this  emblem  of  voice,  to  con- 
vey further  to  our  minds,  by  natural  effects  which  are  constantly 
with  us,  such  notices,  as  we  are  able  to  conceive,  of  that  sublime 
and  supernatural  agency,  which  his  holy  Spirit  is  performing  for 
us.  It  becomes  our  duty  and  our  interest,  to  consider  the  name 
and  the  sign,  with  frequency  and  attention,  as  we  would  wish  to 

VOL.  n.  fv  e: 


642  voicr:. 

liave,  the  more  frequently  in  our  minds,  the  important  end  signi- 
fjcd. 

God  sent  forth  his  Spirit,  who,  together  with  the  other  divine 
persons,  made  the  world,  and  whatever  we  can  see  or  conceive 
upon  it  and  beyond  it.  He  sfiake  and  all  things  were  made.  Om- 
nipotence was  in  this  vpice ;  or,  rather,  this  voice  was  omnipotence 
itself.  Words  and  deeds  are  the  same  with  him  :  And  his  will, 
Avisdom,  and  power,  though  employed  by  the  different  persons  in 
the  divine  essence  and  for  distinct  ends,  arc  all  essentially  the 
same,  are  alike  in  each  person,  and  common  to  all.  The  voice  is 
both  the  eocfires&ion  and  the  act  of  that  will :  It  is  the  Spirit  per- 
formiog  outwardly  from  the  essence  in  creation.  When  God  said 
let  it  be  done  ;  it  ivas  done  as  soon  as  it  was  said,  and  done  tn  and 
by  the  saying.  It  would  be  blasphemy  to  affirm,  that  he  wills  any 
thing,  which  doth  not  ensue ;  or  that  his  voice  commands,  without  a 
consequent  obedience  to  his  command.  He  said,  live,  to  beings, 
which  had  no  being  till  that  word  was  pronounced  ;  and  by  the 
voice  of  his  power,  all  the  universe  of  beings  exist  and  are  main- 
tained. If  he  withdraw  himself,  they  die,  are  discomposed,  and 
turned  again  to  their  dust  ?  for,  in  him  alone  they  live,  and 
ino-ve.)  and  have  the  continuance  of  their  being. 

This  voice  not  only  spake  all  things  into  being,  but  preserves 
them  in  the  enjoyment  of  that  being.  The  world  and  all  the 
creatures  are  supported  by  the  same  divine  power  which  created 
them  ;  or  they  could  either  not  subsist  at  all,  or  must  rush  into 
confusion.  This  voice  is  both  in  providence  and  grace,  and  ban- 
ishes the  absurdity  of  mere  chance  into  chaos,  if  such  a  region 
can  be  found.  The  sun,  for  instance,  doth  not  rise  of  itself;  God 
maketh  t/ie  sun  to  rise,  as  well  as  the  rain  to  fall.  Matth.  v.  45. 
This  text  "  shews  (said  a  good  man)  the  continual  concurrence 
and  power  of  God  with  natural  eauses.  It  is  not  like  a  clocky 
which,  when  it  is  once  wound  up,  will  go  itself  by  the  weight  of 
the  plummets  ;  but  like  a/itw,  which  writes  not  a  letter  nor  a  tit- 
tle, without  the  continual  guidance  of  the  writer.*" 

When  man  fell  fromhis  original  rectitude,  he  no  longer  received 
the  voice  of  God  as  at  the  first,  a  voice  of  peace  and  instruction  in 
which  he  delighted  ;  but,  immediately,  upon  hearing  the  voiccyXhc 
very  voice,  of  Jehovah  Alehim,  walking,^  or  moving  Qvn  nnS/or 

•White's  n«»,9-foA<sy<«.  p.  100. 

j-Tiie  piu'ticiplc  is  yc-i  stronger  for  the  persc7ia!Lty  of  this  voice  in  the  ori- 
g'iiiul,  being-  in  ilithpael,  wlii'^li  signifies  j  n  agent  acting  upon  himself;  so 
tliat  the  words  might  i)uve  been  rendereil,  t/ie  voice  cmtsed  InmselJ  to  move,  &c 

I'he  idea  of  the  voice's  walking  in  the  cool  of  the  day,  like  a  man  nbeu*. 


VOICE.  243 

ike  Sfiirit  of  the  daijj  i.  e.  (probably)  to  carry  on  that  spiritual  and 
natural  life  for  which  the  day  of  this  system  was  created ;  both 
Adam  and  his  wife  hid  themselves  /ro?n  Ms  presetrce,  for  they 
felt  their  souls  to  be  more  naked  of  truth  and  uprightness,  than 
their  bodies  were  of  raiment.  He  hea7'd  the  divine  voice,  and  was 
afraid,  because  he  found  himself  a  sinner.  He  hid  himself,  in  the 
foolishness  of  sin,  from  an  all-seeing  eye,  to  whom  he  could  no 
longer  look  up  vi'ith  confidence  for  protection,  favor  and  delight. 
And  had  God's  voice  left  him,  as  he  left  the  voice  of  God  ;  he  had 
been  undone  for  ever.  But  this  gracious  voice  spake  a  promise, 
which,  as  God,  he  only  could  make  or  perform,  and  carried  the 
faith  of  it  to  poor  Adam's  heart.  Thus,  the  first  sinners  became 
the  first  believers,  and  gave  a  lesson  to  their  fallen  offspring, 
both  of  the  unavoidable  curse  of  sin,  and  the  free  salvation  of 
grace. 

This  blessed  voice  hath,  in  all  ages  since,  communicated  the 
mind  of  God  to  men.  He  gave  forth  the  precepts  to  patriarchs, 
the  law  to  Israelites,  the  gospel  to  all.  He  gave  all  in  Christ, 
and  for  Christ,  who  was  appointed  to  be  the  head  of  all  things  to 
his  church.  This  voice  came  in  perfect  communion  with  the  Fa- 
ther and  Son,  and  hath  ever  illustrated  the  transcendant  glory  of 
the  three  undivided  persons  in  one  Godhead. 

When  he  gave  the  precepts  to  patriarchs,  he  gave  with  those 
precepts  the  everlasting  gospel.  Abel,  Seth,  Noah,  Abraham, 
and  the  rest  of  the  holy  ancients,  believed,  had  faith,  rested 
upon  the  truth  of  God,  and  found  him  at  all  times  the  God 
of  truth.  This  mighty  voice  carried  peace,  and  every  requisite 
grace  into  their  souls.  He  appointed  some  ordinances  to  them, 
as  witnesses  of  himself;  and  he  witnessed  for  himself,  in  those 
ordinances,  by  his  own  divine  power  to  their  hearts.  What  les- 
sons of  grace,  love,  and  promise,  did  Abraham  receive  for  instance, 
when  he  had  devoted  his  only  son  to  God,  under  an  appointed  fi- 
gure, which  was  to  shew  him,  hoAV  God  had  devoted  his  only  Son 
for  him  ?  If  one  could  have  seen  the  good  old  patriarch's  heart,  in 

his  garden  in  the  evening'  to  avoid  the  heat,  according  to  our  own  and  some 
other  translations ;  or,  in  the  afternoon  of  the  day,  according  to  the  Septiia- 
gint ;  seems  ncitlier  agreeable  to  the  -luards  or  the  sense  of  the  original.  Tlie 
purport  of  the  passage  may  be  conveyed  by  the  following  paraphrase  ;  "  As 
the  wind  passes  over  the  earth  for  the  life  of  the  creatures  upon  it ;  so  the 
Spirit  of  God  moved  through  this  perfect  spot,  thence  called  a  garden,  for 
the  life  and  support  of  tlie  souls,  he  had  placed  in  it.  The  mode  of  tliis  mo- 
tion, in  the  Spirit  or  in  its  symbol  the  wind,  is  not  to  be  understood  by  us  ; 
though  the  effect  of  both  will  be  ahv.'iys  evident  enoug-h.  See  John  iii.  8. 
Secies,  xi.  5. 


244.  VOICE. 

the  close  of  this  transaction  upon  the  mount ;  one  might  also 
have  seen,  with  what  justness  he  is  called,  the  father  of  the  faith- 
ful and  the  friend  of  God. 

When  this  voice  uttered  the  law,  and  enjoined  the  ceremonial 
institutes,  to  the  Jews  ;  he  clothed  the  one  with  power,  to  shew 
men  their  sin  and  departure  from  truth  ;  and  the  other  with  grace, 
to  declare  his  ov/n  righteousness  and  their  salvation  by  the  Mes- 
siah. Without  his  energy  in  both,  both  Avere  ineffectual ;  and, 
therefore,  thousands,  who  came  out  of  Egypt  and  had  seen  his 
might!/  acts,  Avere  afterwards  destroyed,  because  they  believed  not, 
Jlis  mighty  acts,  and  his  loudest  thunders,  carried  no  voice  of 
grace  and  life  to  the  soul,  but  by  that  spiritual  and  almighty  voicCj 
who  spake  them  all  into  being.  How  few  of  that  vast  multitude 
an  the  wilderness  are  recorded  for  their  faith  ?  Rather,  almost  the 
whole  multitude  itself  were  punished  for  unbelief.  The  way  of 
life  and  the  way  of  destruction  had  the  same  limits  then,  as  now  i 
the  one,  narrow  for  zfew  ;  and  the  other,  broad  for  the  many. 

When  this  holy  voice  tspake  by  the  prophets,  his  revelations 
came  with  the  power  of  saving  life  to  some,  and  to  others  with  the 
force,  or  savor  of  death,  mito  death.  The  hardness  of  man's  heart 
by  fallen  nature  is  shewn,  by  the  constant,  unintermitted  and  ob> 
stinate  resistance,  it  has  at  all  times  made  to  the  mind  of  God, 
the  threatenings  of  God,  and  the  witnesses  of  God.  Facts  and 
examples  in  every  age  may  convince  us,  that  no  power,  but  the 
divine,  can  meliorate  the  obduracy  within,  and  impart  the  tender 
flesh  for  the  callous  or  impenetrable  stone.  This  voice  gives, 
and  ever  gave,  the  hearing  car,  the  seeing  eye,  and  the  believing 
wind:  And,  if  /;c  command  not  these  blessed  gifts,  men  have 
ears  and  hear  not,  eyes  and  see  7iot  and  hearts  without  7mdersta7id' 
ing,  or  power  to  belipve.  To  prove  this,  is  to  quote  the  whole 
bible  :  To  exemplify  this,  is  to  point  to  the  world. 

When  Jesus  s/iakc  as  never  i7iqn  sfiake,  this  voice  was  with 
iiim,  and  in  him.  God  was  in  Christ,  the  Spirit  was  in  Christ ; 
and,  therefore,  Christ  spake  not  his  own  words,  as  the  God-man, 
but  the  words  of  the  Father,  and  of  God.  The  manhood  of  Jesus 
■was  inhabited  by  the  Son,  and  was  witnessed  to  by  the  Father  and 
the  Spirit,  at  his  baptism  and  at  his  transfiguration  ;  by  all  which 
this  very  manhood  became  the  Son  of  God  with  power,  and  was 
qualified  to  be  the  great  High  Priest  to  mediate  between  God  and 
man.  And  as  the  Spirit  witnessed  for  Jesus  ;  so  Jesus  witnessed 
for  the  Spirit,  as  tlie  comforter,  the  promise  of  the  Father,  tlie  in- 
fallible guide  into  all  truth.    When  Christ  commanded,  this  Spi« 


VOICE.  245 

rit  went  forth  and  effectuated  his  command.  He  was  the  voice  of 
God  in  the  Messiah,  and  performed,  in  him,  by  him,  and  for  him, 
all  the  miracles  which  men  saw  in  nature,  and  those  which  only, 
his  people  felt  in  grace. 

This  voice  attended  the  Apostles,  gave  them  utterance,  filled 
their  mouths  with  right  words,  and  clothed  those  words  with  a 
glorious  force.  Acts  iv.  33.  He  spake  in  them,  and  by  them.  It 
is  not  ye  that  sfieak  (said  Jesus,)  but  the  spirit  of  your  Father 
ivhich  sjieaketh  in  you.  They  did  not  go  forth  into  the  world, 
like  philosophers,  or  like  the  learned  ignorants  of  the  age,  with 
the  unmeaning  or  inefficacious  words  of  man's  wisdom,  but  with 
the  words  of  the  Holy  Ghost  and  with  power  ;  that  it  might  be 
seen,  that  the  conversion  of  sinners  is  not  to  be  effected  by  human 
arguments  or  artifice,  nor  the  faith  of  God's  people  by  eloquence 
or  moral  suasion,  but  only  by  him,  who  gave  the  word,  and  the 
company  of  preachers  to  declare  it.  What  was  there  in  St.  Peter's 
first  sermons,  for  instance,  which  could  create  such  amazing  effects 
in  changing  and  piercing  hearts,  as  we  find  they  did  in  the  con- 
version of  three  thousand  souls  at  one  time,  and  of  five  thousand 
at  another  I  They  were  plain,  unstudied,  and  unadorned  narra- 
tions of  some  simple  matters  of  fact,  with  an  obvious  inference  or 
two,  which  arose  from  them.  The  Apostle  had  no  skill  to  fence 
with  words,  and  desired  none.  2  Peter  i.  16.  He  knew  his  own 
strength  to  be  nothing,  and  that  all  good  consequences  must  pro- 
ceed from  a  much  higher  cause.  Nor  was  it  in  him  to  give  the 
Holy  Ghost  to  whom  he  would,  as  Simon  Magus  thought,  and 
as  some  besides  him  have  seemed  to  think  ;  but  it  depended  en- 
tirely upon  the  sovereign  power  of  the  voice  by  whom  he  spake, 
to  bestow  the  life  and  grace  of  the  gospel,  and,  in  some  sad  in- 
stances, to  seal  up  to  death  and  condemnation  by  the  law.  Acts 
xi.  17.  V.  I.  xxviii.  27.  All  the  Apostles  acknowledged  this  grand 
truth ;  and  so,  more  or  less,  have  all  the  witnesses  for  God  in 
every  age  of  the  world. 

This  voice  of  majesty  accompanies  his  own  revealed  and  writ- 
ten word,  even  now.  When  his  ministers  preach  it,  or  according 
to  it ;  the  blessing  is  imparted  by  him,  and  doth  not  stand  upon  the 
propriety,  the  arrangement,  the  elegance,  or  force  of  their  style, 
manner,  or  matter;  but  upon  his  own  will  and  activity.  His 
word  by  them,  not  ^Adr  word  by  themselves,  is  to  be  considered 
by  the  people;  and  as  his  word,  it  is  conveyed  by  himself  to  the 
hearts  of  the  people.  He  honors  his  ministers,  Avhile  they  honor 
him ;  and  though  he  could  convert  souls  without  their  instrumen- 


246  VOICE. 

tality,  yet  he  very  rarely  operates  but  by  it.  The  Eunuch  might 
have  been  taught  by  his  grace  to  understand  his  word  without 
Philip ;  but  he  so  regarded  the  means  of  his  own  appointment, 
that  he  rather  chose  to  send  Philip  a  journey  into  the  desart.  The 
Eunuch  also  might  have  had  the  help  of  the  Apostles  at  Jerusa- 
lem ;  but  the  Spirit  suffered  him  to  depart,  in  order  to  shew, 
that  he  would  work  by  whatever  means  he  pleased,  without  any 
confinement  of  time  or  place.  The  Angel  likewise  might  have 
taught  Cornelius  the  same  truths  with  St.  Peter ;  but  the  Spirit 
chose  to  declare,  in  a  contrary  appointment,  that  a  feeble  reed, 
as  the  Apostle  was  in  himself,  trembling  at  every  wind,  and  once 
at  the  mean  breath  of  a  servant-maid,  should  by  this  superadded 
strength  work  such  miracles  in  men's  souls,  as  all  the  Angels  in 
Heaven  united  could  not  perform.  Those  blessed  Spirits  would 
say  aloud,  if  permitted,  'Tin  not  in  7is :  and,  if  not  in  them, 
surely  not  in  the  children  of  men,  nor  in  all  the  ministers  of  God. 
'Tistrue;  God  hath  indue  times  manifested  his  word  through 
preaching  ;  but  'tis  equally  true,  that  no7ie  can  preach  that  v/ord 
except  they  be  scnt^  nor  impai  t  success,  in  preaching,  by  them- 
selves. They  might  as  well  take  a  bell,  as  the  Romish  Priests  do 
to  scare  away  the  Devil,  and  ring  it  in  the  pulpit  lo  bring  up  the 
dead  ;  as  expect  the  salvation  of  men  should  arise  from  their  fleet- 
ing breath,  'Tis  possible  for  them  (as,  v/ith  too  many  it  is  to  be  fear- 
ed is  the  case)  to  tinkle  like  a  cymbal  and  afford  a  pretty  tune ;  and 
'tis  equally  posoible  for  people  to  go  away  vastly  delighted  with 
the  jingle  of  their  sound  or  the  cadence  of  their  words  :  but  fol- 
low them  home,  examine  the  influence  of  all  upon  their  lives, 
and  there  it  will  be  perceived,  whether  or  not  the  sense  expired 
with  the  sound,  and  wliether  they  only  remember  (what  people  re- 
member of  oratorios)  that  it  was  all  very  fine,  elegant  and  charming. 
There  is  a  deal  of  ibis  sort  of  diversion  in  modern  profession ;  and 
too  many  appear  to  estimate  the  state  of  their  souls,  only  by  the 
nuantity  of  religious  amusement,  wliich  they  can  procure  for 
them.  But,  with  respect  to  the  life  of  God,  or  any  experimen- 
tal knowledge  of  his  word  ;  they  know  no  more  of  it,  upon  ex- 
amination, than  their  horses ;  nay,  will  do,  what  their  horses  can- 
ret,  revile  and  blaspheme  it.  This  is  no  novel,  though  plain 
comparison  :  it  is  as  old  at  least  as  Isaiah,  who  gives  it  even  in 
blunter  terms.  Is.  i.  3. 

As  it  would  be  a  wonder  indeed,  if  men  by  their  voice  could 
raise  the  dead  in  sin  ;-^o  the  wonder  ceases,  when  we  find  that  it 
la  the  voice  of  God)  which  causeth  sinners  to  arise,  and  walk;  and 


VOICE-  2+7 

iive.  This  voice,  being  the  power  of  the  Godhead  earned  forth 
into  external  act,  is  an  omnipotent  or  irresistable  voice.  He  no 
sooner  reached  the  auditory  nerves  of  Lazarus  in  the  grave,  and 
he  reached  them  (far  sur\>assing  the  velocity  of  material  sound) 
in  less  than  a  moment,  than  those  nerves  felt  and  heard  in  tha£ 
individual  instant,  though  but,  in  the  moment  before,  they  were 
actually  dead.  He  was  not  the  mere  sound  of  the  words,  come 
forth  ;  but  the  vivid  life  and  energy,  under  the  emblem  or  me- 
dium of  that  sound.  In  like  manner,  his  written  word,  though 
given  from  him  and  agreeable  to  his  will,  is  not  himself^  as  some 
heretics  have  imagined  ;  but  plain  letters  and  symbols  of  sound, 
expressing  sacred  truths,  which  then  have  their  force,  when  this 
Holy  Spirit  breathes  into  them,  carries  them  like  a  shaft  into  a 
sinner's  heart, and  clothes  them,  with  his  living  power.  A  man 
might  read  the  Bible  from  morning  tonight,  and  from  January  to 
December;  but,  unless  this  Spirit  enlighten  it,  be  the  man  as 
learned  in  other  respects  as  he  may,  it  will  be  a  book  sealed,  and 
in  its  most  important  matters,  really  unintelligible  to  him.*  It 
hath  been  so  to  learned  Rabbles,  as  well  ancient  as  modern,  m 
whose  tongue  it  was  written,  and  who  have  had  some  outward 
helps,  which  the  present  learned  among  the  Gentiles  have  not. 
And  what  was  the  Gospel  to  them  ?  Nothing,  but  a  mere  stum- 
bling-block ;  all  wood  and  nothing  good.  To  the  learned  Greeks, 
who  were  the  most  acute,  ingenious,  and  scientific  of  all  men,^  it 
was  altogetherybo/is/^ness,  or  (in  polished  modern  phrase)  "  cant, 
enthusiasm,  nonsense."  They  sagaciously  thought,  for  instance, 
that  the  resurrection^  which  St.  Paul  preached,  was  (like  fear 
znd  paleness  among  the  Romans)  a  new  or  strange  God  ;  and  as 
to  the  doctrine  of  a  crucified  Saviour,  they  scouted  it  as  the  mosl 
ridiculous  babbling  or  stupiility.  It  was,  and  is,  an  hidden  wisdorn, 
which,  as  man  is  by  nature  too  blind  to  see  it,  and  yet  too  con 
ceited  to  own  this  blindness,  he  profoundly  calls  it  by  the  name 
oi folly,  that  he  may  run  it  down,  if  possible,  by  an  ill  name. 
He  succeeds  in  this  attempt,  perhaps,  in  the  present  world;  but 
loses  himself  by  it,  for  the  world  to  come. 

To  the  people  of  God,  in  all  ages  and  nations,  this  voice  of  God 
is  full  of  life  and  energy.  He  calls  them  from  the  night  of  nature 
and  the  death  of  sin  :  and  his  calling  is  effectual  iov  this  end.  He 
emits,  not  only  word,  but  power  in  the  word,  which  the  dead  hear 
and  feel,  and,  by  feeling  and  hearing  it,  live.  This  voice,  im- 
parting life,  collects  all  the  heirs  of  life,  and  gathers  them  int© 
one,  under  one  head,  Christ  Jesus.  They  are  the  called  accor- 
'   See  Witsiws's  Mekt.  Levd-  p.  323, 


248  VOICE. 

■  ding  to  his  fnirfiosc.  Hence  they  derive  theii'  general  name  of 
Snp  and  (Kx,Xit<n»,  in  the  Old  and  New  Testaments ;  i.  e.  the 
Church-,  which  consists  of  «  the  whole  company  of  faithful  peo- 
ple," who  are  called  together  in  one  body  by  this  glorious  voice. 
The  Spirit  called,  the  Spirit  gathered  them  all,  and  will  do  so,  till 
the  number  of  those  be  complete,  tohose  names  are  ivritten  in 
Heaven.  This  shews,  that  the  calling  of  God,  originating  both 
as  to  purpose  and  exercise  in  himself,  is  both  unfrustrable  and 
ivithout  refientance  :  and  that  the  salvation  of  the  called  depends 
upon  the  effectual  working  of  his  fiower^  and  not  upon  their  own. 

As  this  Voice  speaks  life  into  the  people  of  Christ ;  so  it  bears 
continual  witness  for  him  in  their  hearts  and  lives.  He  keeps 
their  hearts,  that  they  might  not  fail :  he  orders  their  lives,  that 
they  may  not  depart  from  him  ;  and  he  gives  them  all  the  holiness 
they  have.  This  Voice  explains  the  nvorth  of  Christ  in  all  things, 
draws  the  affections  after  him,  keeps  faith  alive  and  active  upon 
him,  preserves  from  wrong  apfirehensions  of  him,  discovers  more 
and  more  of  his  ^-/orr/,  and  finally  brings  the  soul  to  everlasting 
communion  with  him. 

This  blessed  Voice  teaches  the  children  of  God  to  cry,  Abba^ 
Father  :  he  gives  them  utterance,  and  adds  power  to  the  sound. 
This  voice  speaks  in  them,  when  they  pi-ay  and  praise  ;  not  in 
the  clatter  of  mere  woids,  but  in  the  deep  and  fervent  devotions 
of  their  souls.  He  also  speaks  ybr  the7n  before  the  throne  ;  and 
is  their  advocate,  in  conjunction  with  the  Saviourj  in  the  holiest 
of  all. 

This  Voice  opens  to  them  the  mysteries  of  the  kingdom,  and 
enables  their  souls  to  rejoice  in  the  glories  of  the  world  above. 
He  speaks  understanding  to  their  minds,  affording  them  a  right 
conception  and  a  true  experience  of  his  holy  word.  This  word, 
without  him,  is  a  lock  without  a  key  ;  an  unintelligible  cyphering  for 
the  most  part,  which  the  unassisted  wit  of  man  can  never  ex]  Jain.* 
He  yields  the  rich  sense,  rather  than  the  nicety  of  words,  to  the 
soul ;  and  enables  it,  not  only  to  read  a  naked  account,  but  to 

*  The  word  of  God  was  ever  an  eenigma,  or  parable,  to  the  world,  aiid  to 
carnal  professors  wlio  arc  but  of  tlie  world.  There  is  a  spiritual  sense, 
which  runs  throug-h  tlie  wliole  l:iw,  Ihe  Prophets,  and  tlic  New  Testament 
itself,  which  only  is  truly  explained  by  the  IIolj  Spirit,  and  which  he  does 
explain,  in  various  measures,  to  the  meanest  believers ;  wliile  the  learned 
and  great  (in  their  own  eyes)  arc  sent  empty  away. — This  is  a  grating-  truth 
to  human  pride ;  but  a  truth  notwithstanding.  Peter,  the  fishennan,  knew 
this  sense ;  wlien  (iumaliel,  the  most  learned  doctor  of  the  Jewish  law, 
could  not  comprehend  it.  See  more  to  this  eft'ect  m  Bishop  Stilling- 
Jleet's  Orig.  Sacra:.  Book  vii.  c.  7.  and  abo  v.-rv  eTccUcutlv,  in  Spanh 
Hub.  Ev.ing:.A'ol  l.p.  4P6 


VOICE.  249 

t3r>te  the  sweet  savor  of  eternal  life  revealed  in  his  book.  Nor 
does  he  teach  them  to  im/iose  a  sense,  or  to  make  allegories^  for 
the  word  is  fixed  and  the  prophecy  sealed  ;  but  explains  the  sense 
already  laid  down,  and  the  allegories  before  established,  to  their 
believing"minds.  Hence,  they  see  an  analogy  in  the  book  of  God, 
which  others  do  not ;  and  discover,  by  degrees,  that  it  is  not  a 
«  rude  and  indigested  mass"  of  various  mattersj  but  a  complete: 
and  beautiful  arrangement  of  grace,  love,  and  peace,  from  be- 
ginning to  end.  It  flows  from  one  great  fountain  of  truth,  and,  in 
its  several  streams,  rolls  the  water  of  life  through  the  whole 
city  of  God. 

This  Voice  condescends  in  all  his  tuition  to  our  capacities,  and 
speaks  the  things  of  God  in  the  language  of  man.  He  descends 
to  the  poverty  of  our  ideas,  and  enriches  them  from  the  everlas- 
ting treasures  of  his  grace.  When  his  people  look  to  him  for 
instruction,  he  is  not  a  Bath-Kol,*  or  daughter  of  a  voice,  as  the 
Jewish  dreamers  have  asserted  ;  but  he  speaks  to  their  hearts  by 
his  word  ;  he  enlightens  their  eyes  to  read  it :  and  (as  that  word 
is  made  for  all  their  possible  circumstances)  he  enables  them  to 
read  his  answer  in  the  sacred  code.  By  his  aid,  this  book  bC" 
comes  a  true  Encyclofiedia,  a  circle  of  all  spiritual  science,  a 
lively  oracle^  to  answer  all  the  wants,  longings,  and  ignorances 
of  their  souls. 

And,  if  any  word  or  >yords  in  these  essays,  O  reader,  find  a 
way  to  thy  heart,  and  render  thy  soul  the  least  aid  or  advantage  5 
this  glorious  Voice,  of  whom  they  treat,  and  according  to  whose 
word,  'tis  hoped,  they  are  framed,  hath  alone  spoken  that  aid  or 
advantage  to  thee.  Ten  thousand  volumes,  all  penned  according 
to  truth,  and  containing  nothing  but  the  truth,  would  not  impart 
one  ray  of  light,  nor  afford  one  drop  of  comfort,  to  thy  spirit, 
without  this  effectual  help.  How  should  this  teach  thee,  then, 
to  pray  over  what  thou  mayest  hear  or  read  ;  that  thy  time  may 
not  be  lost  in  the  exercise,  nor  thy  soul  go  away  dry  without  a 
blessing  ?  For  want  of  this,  we  hear  such  constant  complaint* 
among  religious  people  of  ihciv  frames,  their  fireac/iers,  or  t/iem- 
selves.  There  is  no  wonder  in  the  case,  that  ordinances,  prayers, 
sermons,  &c.  should  not  profit ;  because  they  are  not  ?mxed  with 
faith  in  those  who  use  them.     They  look  up  to  men ;  who,  as 

•  The  reader  may  see  a  very  satisflictory  account  of  this  pretended  ora-» 
cle,  and  of  the  sortes  Virgiliana,  with  other  stupid  divinations,  in  Prideaux.*3 
Connect.  Vol.  11.  B.  5,    To  which  might  be  added.  Wits.  Mhc.  Sacr.  Vol., 
1.  p.  18. 

VOL,  TT.  H  Jx 


259  voice; 

men,  are  barren  trees.  And  what  right  have  they,  then,  to  grieve, 
that  God  doth  not  hear  them,  when  they  themselves  do  not  listen 
to  God  ?  Can  they  expect,  that  he  should  comfort  them  on  earth, 
while  they  do  not  look  up  to  him  in  Heaven  ?  Ought  they  to  com- 
plain, that  the  Lord  slights  their  desires,  who  attend  not  to  his 
■word  in  the  nature  or  expression  of  those  desires  ?  if  Abraham, 
Moses,  or  St.  Paul,  were  on  earth ;  neither  of  them  could  give 
a  spark  of  grace  from  themselves ;  and  all  of  them  would  pe- 
rem.ptorily  point  men  to  the  Spirit  and  his  word  for  that  end.  In 
vain  do  rainisters  preach  even  the  truth  as  it  is  in  Jesus  to  people? 
who  are  not  taught  by  the  Spirit  of  Jesus  to  look  up  to  him  alone 
for  his  gracious  power  and  instruction.  They  may  run  from  or- 
dinance to  ordinance,  and  yet  go  lean  all  the  day  long.  They  may 
be  diverted  (according  to  a  strange  fashion  grown  up  in  the  pro- 
fessing world)  under  a  sermon  ;  their  ears  may  be  tickled  with 
the  wit,  or  the  eloquence,  and  sometimes  perhaps  with  some- 
thing less  than  these  ;  but  their  minds  not  savingly  enlightened; 
their  hearts  not  edified,  nor  the  life  of  grace  more  established 
•within  thcmo  O  what  deceits  of  sin  and  sinfulness  have  we  in  us, 
and  about  us  I  How  little  communion  do  we  hold  with  our  God, 
even  in  places  devoted  to  that  communion  ;  and  how  viuch  less, 
every  where  else  I  Might  not  Christ  ask  again  that  awful  ques- 
tion ;   Wken  the  Son  of  man  cometh,  shall  he  find  faith  on  th: 

earth  ? Reader,  ask  thyself,  "  shall  he  find  faith  in  me  ?" 

Attendance  upon  ordinances,  uttering  prayers,  singing  praises, 
or  any  other  acts  which  the  body  can  perform,  considered  in 
themselves,  are  not  religion^  though  proper  and  appointed  means, 
by  which  the  Holy-  Spirit  works  to  beget  and  support  it.  They 
are,  therefore,  rightly  called  means  ;  for  they  are  no  more  the 
cnd^  than  the  scaffold  is  the  building  itself,  which  it  is  only  con- 
structed to  raise.  But  true  religion  is^  that  inwrought  grace  of 
God,  which  shews  itself  in  faith  towards  /«m,  and  goodness  to- 
wards man;  which  enables  the  Christian  to  lean  upon  God  as  his 
only  stay,  to  enjoy  communion  with  him,  and  to  give  up  body, 
soulr  and  all  things,  to  his  wise  disposal ;.  which  invigorates  his 
lieart  against  the  power  of  the  world  and  sin,  and  which  cnligh- 
tens  his  mind  to  follow  truth  and  to  renounce  every  delusion  and 
error,  which  may  effect  his  salvation.  In  this  blessed  religion, 
there  is  life,  light,  peace,  holiness,  and  all  the  fruits  of  the  Spi- 
rit r  because  this  religion  is  a  creation,  not  of  the  animal  nature, 

but  of  the  spirit  alone When  one  considers  this  truth,  and  looks 

^bro?id  in  the  world  for  some  appearances  of  it  j  Alas  !  Where 


VOICE,  £5- 

arc  they  to  be  found  !  How  many  poor  souls,  under  the  most 
evangelical  preachhig  for  years,  join  in  the  prayers  of  others  and 
make  many  long  prayers  themselves,  constantly  frequent  every 
holy  ordinance,  and  look  with  soleinn  faces  on  all  the  solemnities 
of  the  gospel ;  wlra  never  knew,  and  never  enjoyed,  the  secret 
and  divine  experience  of  the  religion  of  Jesus  I  If  they  are  not 
ignorant  of  its  form,  or  not  cold  and  insipid  in  their  manner ;  yet 
how  many  only  get  heated  in  their  passions,  or  fervent  in  their 
animal  frame,  either  by  the  affecting  energy  of  a  sermon,  or 
upon  the  relation  of  some  extraordinary  occurrences  in  the  world  ?. 
And  hov/  many,  when  nothing  but  the  old  man  has  been  stirred 
up  in  them,  have  fancied  themselves,  only  from  the  violence  of 
his  emotions,  deeply  devout  and  religious ;  when,  if  they  would 
examine  the  case,  they  might  find  perhaps,  that  the  same  emo- 
tions might  be  raised  upon  any  other  occasion,  or  at  the  play- 
house. The  voice  of  God,  in  his  people*s  souls,  is  not  thunder 
and  bluster,  but  a  still  small  voice,  inducing  a  calm  in  our  turbu- 
lent nature,  and  lifting  us  up,  above  that  nature,  into  his  holy 
rest.  Thus,  he  that  truly  AcsVeye^/i,  hath  erJeredinto  res(,  and 
Jlnds  it  within  his  soul.  'Tis  not  grace,  but  the  flesh,  which  finds 
amusement  in  profession.  Faith  doth  not  go  to  ordinances  to  pass 
away  the  time,  or  merely  because  it  is  right  to  go;  but  enters 
upon  the  holy  duties  with  a  sacred  awe,  considers  in  whose  pre- 
sence it  acts,  and  looks,  throtigh  the  duties,  for  the  blessings  of 
strength  and  wisdom,  promised  in  the  use  of  them.  Unbelief, 
■on  the  contrary,  attends  ordinances,  not  to  edify  but  to  stun  con= 
science  with  a  form  of  godliness,  to  quiet  a  gnawing  worm  withinj 
or  to  appear  vn\h  a  good  face  in  the  professing  world  without.— - 
O  the  deceitfulness  of  the  hearty  which  can  draw  motives  of  self- 
righteousness  and  self-complacency  out  of  those  very  duties, 
which  were  enjoined  for  the  suppression  of  those  principles  with- 
in us !  And  how  wonderful  a  business  is  it,  in  the  view  of  so  ma» 
ny  shipwrecks  about  usj  to  be  indeed  a  Christian^  and  at  last  to 
get  safe  into  the  haven.—- — Believer,  let  this  awful  reflection 
preach  to  thy  heart,  that  it  is  all  of  ^race,  from  beginning  to  end, 
ihat  thou  art  saved;  for  surelj-^,  it  speaks  aloud,  that  nothing 
but  gracious  omnipotence  could  save  thee,  so  long  and  so  often, 
from  the  snares  of  the  world,  from  the  wiles  of  the  Devil,  among 
the  falls  of  professors,  and  from  (what  is  a  more  dangerous  evil 
than  all  the  rest) — thine  own  self.  O  look  up  to  this  blessed  Spi- 
rit, this  eternal  Voice  of  heaven,  that  he  msiy  finish  what  he  hath 
k-egun  in  th^e^  and  that,  after  enabling  thee  to  fight  the  good^gbs 


352  SPIRIT  OF  WISDOM,  Sec. 

of  faith,  he  may  finally  r'-tzje  thee  the  crown  of  righteousneis^  and 
Wess  thee  among  his  chosen  for  ever  and  ever ! 

The  Voicr.  of  God  is  Gon  alone. 

Speaking-  lus  perfect  will : 
^ngels  arc  dumb  before  his  tlironc, 

And  mortals  should  be  still. 

"  Be  still  and  know,  that  I  am  God ;" 

This  glorious  voice  commands  ; 
And  swift  the  universe  abroad 

In  awful  silence  stands. 

So  when  this  toice  divine  affords 

The  counsels  of  his  grace. 
All  Heav'n  is  mute,  because  no  word^ 

His  mercy  can  express. 


SPIRIT  OF  WISDOM,  &c. 

FOLLY  came  into  the  'vvorld  by  sin  ;  and  therefore,  in  thp 
language  of  divine  revelation,  it  is  called  by  the  same  name.  Mo' 
ral  turpitude  and  spiritual  ignorance  arose  from  one  source  ;  and, 
though  we  may  distinguish  them  into  acts  of  the  body  and  acts  of 
the  mind,  they  are  as  closely  allied  as  cause  and  effect,  or  even, 
in  our  present  state,  as  the  body  and  mind  from  which  they  pro- 
ceed. The  wickedness  of  folly,  and  the  folly  of  wickedness,  are 
terms  perfectly  convertible :  They  mean  the  same  thing,  and 
in  fact  are  the  same.  No  wkkefl  man  is  a  vjise  man.  .  The  world 
may  possibly  consider  him  as  such,  because  he  may  have  craft 
and  cunning  ;  and  so  have  the  Devils :  But  like  them  he  is  in- 
deed a  very  fool,  and  v/ill  be  found  so  to  all  eternity.  He  may 
possibly  delude  and  bubble  his  fcUow-crcalurc?  ;  but  while  he  is 
doing  it,  he  is  labouring  to  cheat  himself  into  everlasting  ruin  ; 
And  the  man,  who  commits  this  cunning  folly,  denies  also  the  ve- 
ry being  of  Godj  in  the  strongest  manner  he  can  deny  it,  for  which 
impudence  and  absurdity  God  calls  liini  a  stu/iid  sinner^  or  a  5j>2- 
Jitl  fool,  for  his  pains.  Psalms  xiv.  and  liii.  If  he  could  get  the 
ivhole  ivorld  by  his  industry  in  this  way,  our  Saviour  says,  (in  al- 
Hiost  so  many  words)  that  he  would  be  an  eternal  loser :  And  what 
a  wretched  mistake,  then,  must  he  commit,  who  throws  away  his 
iioul  for  less  than  the  ten  thousandth  part  of  that  world  ? — Yet 
every  man  commits  this  very  mistake,  who,  leaving  God,  hunt? 


SPIRIT  OF  WISDOM,  &c.  253 

after  the  earth  as  his  portion,  and  becomes  the  identical  person  of 
whom  the  Lord  speaks  in  the  text  just  mentioned  ;  because  his 
heart  and  /ry^,  which  are  stronger  evidences  than  his  ^ow^wfjagree 
to  say, —  There  is  no  God. 

The  original  word  h2i,  from  whence  the  words  for  foily,  &c. 
are  derived,  is  very  expressive,  and  plainly  points  out  how  this 
evil  came  into  man,  and  how  odious  it  is,  both  as  to  cause  and  ef- 
fect, in  the  sight  of  God.  It  signifies  to/all  away,  slide,  or  Jlow 
off,  and  alludes  to  the  woeful  fall  of  Adam.  It  means,  likewise, 
as  a  consequence  of  that  fall,  to  be  wcc/t,  languid,  cut  off  from 
nourishmeyit,  as  leaves  are  by  falling  from  their  tree.  Nor  does 
the  fulness  of  the  word  stop  here,  but  carries  on  its  idea  into  the 
effect  of  all  this,  viz.  to  make  or  esteem  vile  and  loathsome,  as  a 
putrid  substance  is  to  the  outward  sense.  Hence,  a  dead  carcascy 
■which  evei'y  body  knows  was  unclean  and  abhorred  among  the 
Jews,  receives  its  name.  Lev.  v.  2.  This  very  name  for  the  cor- 
rupt carcase  is  also  the  word  which  God  hath  used  for  the  expres- 
sion of  vileness  and  abomination.  The  very  same  word  likewise 
is  employed  to  convey  the  true  notion  oi  folly,  which  at  best  is 
insipidity  and  so  opposed  to  ivisdom  which  is  derived  from  tastingy 
and  in  conclusion  becomes  (like  all  insipid  and  unsalted  matters} 
Jilth,  rottenness,  and  corrufition.  By  all  this,  as  well  as  by  ex- 
press phrases  and  passages  of  scripture,  we  may  perceive,  how 
senseless  and  abominable  at  once  all  sin  and  corrufition  are  in  the 
sight  of  an  holy  and  all -wise  God. 

By  man  came  sin  and  folly,  and  death  or  the  dead  carcase,  into 
the  world ;  all  expressed  by  one  word,  which  imports  whatever 
is  stupid,  and  insipid,  and  hateful,  and  loathsome.  In  opposition 
to  this,  God  hath  used  another  word,  nD:)n,  ivisdo?n,  which  does 
not  mean  mere  naked  intellect,  but  that  capacity  of  the  soul,  cm- 
ployed  and  engaged  upon  mental  objects,  which  fierceives,  tastes^ 
•relishes,  and  consequently  knows  assuredly  ;  as  the  faculty  of 
sensation,  which  our  palates  have,  tastes  and  distinguishes  with 
certainty  the  sweet  or  bitter  qualities  of  food,  or  other  substan- 
ces.* By  the  fall,  our  nature  was  cut  oS  from  the  life  of  Godj, 
became  insipid,  foolish,  sinful,  and,  in  one  word,  spiritually  dead 
and  loathsome,  without  capacity  to  taste,  without  wish  for  that 
capacity,  and  without  any  emotions  of  hunger  and  thirst  after 
fighteousness  or  spiritual  wisdom,  which  might  discover  the  least 
true  symptom  of  life.    For  creatures  in  this  state,  divine  mercy, 

*  Even  Cicero  could  say ;  JVb?j  enim  pciranda  nohis  solun^  sedfrvenia 
{^iipientia  est,    J)e  Jinih.  1,  i. 


254  SPIRIT  OF  WISDOM,  &c« 

with  equal  love  and  power,  contrived  the  means  of  recovery.  A 
person  in  the  Trinity  would  assume  the  human  nature,  to  make 
a  satisfaction  for  sin,  to  remove  every  cause  of  separation  between 
God  and  man,  to  give  a  title  to  man  for  the  heirship  of  God,  and 
to  render  to  God  the  glory,  which  his  justice  required  from  man. 
Another  person  in  the  Tnnhy  firotnised,  and  so  became  the  Sfiirit 
cf  firomise,  to  renew  the  spiritual  life  in  the  heirs  of  salvation; 
to  endue  them,  in  consequence,  with  the  mental  capacities  of 
tasting,  and  seeing,  how  good  the  Lord  is  i  to  carry  on  and  sup- 
port this  gracious  life  t.irough  their  pilgrimage  here  ;  and  to  fit, 
ripen,  and  introduce  them,  for  and  into  the  kmgdom  of  glory. 
This  operation  of  the  Spirit  proceeds  in  a  mode  analogous  to  the 
animal  nature ;  and  gives  the  first  symptom  of  its  quickening 
power  in  the  soul,  by  creating  hunger  and  thirst  for  spiritual  food, 
(which  food  is  the  sincere  or  unadulterated  milk  of  the  word ;)  by 
bestowing  a  faculty  to  taste  and  delight  in  this  food  ;  by  imparting 
strength  to  concoct  and  digest  it,  so  that  growth  may  be  attained 
thereby  ;  and,  finally,  by  carrying  on  the  whole  osconomy  of  grace, 
till  the  soul  haih  obtained  its  proper  fulness  of  stature  in  Christ. 
This  is  the  great  work  of  the  Spirit.  Its  leading  effect  in  us  is 
this  nvisdom  or  tasting :  And,  because  he  is  the  cause  and  opera- 
tor of  it,  he  hath  revealed  himself  under  the  name  of  the  Sfiirit 
of  Wisdom.  Hence,  every  one,  whose  soul  is  convinced  of  the 
lack  of  ivisdom  (James  i.  S.),  which  is  spiritual  hunger  and  thirst, 
and  one  of  the  truest  signs  of  real  life,  may  know  where  to  apply 
for  it.  He  is  to  ask  of  God,  ivho  giveth  liberally  and  ufibraideth 
■not  J  and,  by  obeying  this  precept,  he  grows  to  the  full  and  ex- 
perimental conviction  that  this  Spirit  of  Wisdom  is  the  God  of  all 
wisdom,  and  that,  according  to  his  name,  it  is  his  office  to  give 
and  grant  the  ivisdom  of  grace,  and  the  grace  of  wisdom  to  all 
his  people.  They  obtain  the  wisdom  of  grace,  which  puts  them 
upon  seeking  salvation  ;  and  then  they  grow  in  the  grace  of  wis- 
dom, which  enables  them  to  discern,  what  doth  or  doth  not  be- 
long to  that  salvation.  By  him,  they  are  thus  made  wise,  how- 
ever ignorant  or  simple  in  other  respects,  to  the  true  ends  of 
their  being. That  this  great  agent  is  God,  will  more  fully  ap- 
pear, by  an  argument  founded  on  scripture,  and  by  the  conside- 
rations v/hich  follow  it. 

The  Sfiirit  of  tvisdom  and  revelation  was  to  be  given,  in  or  for 
ihe  knoKvledge  of  God  or  of  Christ,  that,  the  eyes  of  the  understand 
4ing  in  believers  being  enlightened,  they  might  know  the  hofie  of 
Jm  calling^  the  richer  of  his  gtoru^  and  the  exceeding  greatness  of 


SPIRIT  OF  WISDOM,  See.  255 

hisfiower.  Eph.  i.  17,  Sec.  All  which  is  confirmed  and  expressed 
in  other  words,  but  more  at  length,  by  the  same  apostle,  in  1  Cor. 
ii.  11,  &c.  1  Cor.  xii.  8,  &c. 

But  it  is  Jehovah,  or  God,  who  giveth  this  nvisdoniy  and  who 
teacheth  to  firqfit  in  this  understanding  ;  which  is  proved,  among 
many  others,  from  the  following  scriptures :  Prov.  ii.  6.  Ps.  xciv, 
10.  Is.  xlviii.  17.  Dan.  ii.  20 — 23. 

Therefore,  the  Spirit  of  wisdom  is  Jehovah,  God,  the  Spirit. 

In  the  former  volume,  that  glorious  climax  in  the  prophecy  of 
Isaiah  (ix.  6.)  was  considered  in  proof  of  the  divinity  of  the  great 
Redeemer ;  and  a  climax  equally  glorious  may  now  be  treated 
of,  which  the  same  evangelical  prophet  has  delivered  to  us  from 
God,  respecting  the  Spirit's  divinity.  The  words  are  in  the  xith 
chapter,  and  2d  verse.  Christ  was  called  Christ,  because  he  was 
anointed  by  the  Spirit:  And  here  we  shall  see  the  nature  and  ef- 
fect of  this  unction.  The  S/iirit  of  Jehovah  shall  rest  ufion  himf 
the  Spirit  ofnvisdom  and  understanding,  the  Spirit  of  counsel  and 
might,  the  Spirit  of  knowledge  and  fear  of  Jehovah.  We  wiii 
briefly  take  each  of  these  titles  in  their  order,  with  some  others 
which  have  an  immediate  relation  to  them,  only  premising  (what 
has  more  than  once  been  already  observed),  that  they  are  all  names^ 
assumed  by  one  and  the  same  Spirit,  to  enable  us  to  conceive  the 
several  effects  of  his  operations  in  the  soul,  and  not  the  manner  of 
his  oivn  existence  which  is  ineffable.   1  Cor.  xii.  11. 

He  calls  himself  the  Spirit  of  Jehovah,  or  the  Spirit  Jehovah, 
because  he  would  impart  the  knowledge  of  his  divinity,  and  make 
us  know,  that  his  attributes  are  the  attributes  of  the  Godhead, 
that  he  is  self-existent  and  eternal,  and  that,  therefore,  all  his  ope- 
rations being  divine  must  be  sure,  permanent,  and  indefeasible. 
In  this  view,  he  has  been  considered  in  a  former  essay  j  and  there- 
fore we  shall  pass  on,  and  enlarge  only  in  the  present  attempt 
upon  those  names,  which  may  not  be  treated  of  more  distinctly 
elsewhere. 

The  Spirit  of  Wisdom  or  Spirit  Wisdo7n.  We  are  all  rendered 
brutish  and  foolish  by  the  fall.  2'he  ox  knowcth  his  owner,  but  we 
know  not  ours  ;  and  the  ass  his  master's  crib,  but  loe  are  insensi- 
ble,  and  walk  insensible  of  our  dependence  upon  God  for  the  gifts 
of  providence  and  grace  :  We  do  not  know  by  nature,  nor  by  na- 
ture do  we  consider  or  understand  The  Spirit  Jehovah  in  his 
office  of  grace  is  the  Spiiit  of  Wisdom  ;  the  very  po-uter,  e-sence 
and  life  oj  ivisdom  ,•  to  restore  to  his  people  both  life  and  those 
faculties  which  attend  upon  life,  in  hungering,  thirsting,  tasting, 


256  SPIRIT  OF  WISDOM,  Stc. 

and  enjoying  the  word  of  grace,  the  gospel  of  the  kingdom,  and 
finally  life  everlasting.  This  kind  of  wisdom  is  not  to  be  raised 
by  the  intellect  or  industry  of  man  or  any  other  creature  ;  for  it 
is  lifct  strength^  z.  faculty.,  which  enters  into  the  very  composition 
of  the  soul,  and  is  tlie  very  principle  of  its  spiritual  being  and  wel- 
fare. It  hJ'ro?n  above,  and  leads  the  mind  (o  things  above.  It 
delivers  the  soul  from  the  vanities  and  fooleriesof  time  and  sense, 
in  proportion  to  tlie  force  of  its  operation  ;  and  gives  it  that  true 
telis/i  oi  unseen  and  invisible  realities,  which  causes  tlie  possessor 
to  thirst  for  them,  as  the  hart  panteth  for  the  nvater-brooks  ;  and 
to  count  every  thing  else,  as  trash  or  dirt  in  the  mouth,  in  com- 
parison of  them.  Nor  is  this  relish  given  in  vain  ;  for  God  never 
creates  faculties  but  for  their  suitable  objects.  By  having  a/zow- 
cr  to  taste,  the  believer  comes  to  possess  tlie  spiritual  wisdom 
which  is  to  be  tasted ;  for  as  men,  in  the  animal  sense,  partake 
of  what  they  taste  according  to  the  quantity  received,  so  Chris- 
tians 2iXt.  partakers  of  this  divine  nature  or  wisdom,  according  to 
the  measure  of  their  several  capacities.  They  do  not  taste  this 
food,  to  cast  it  away ;  but  receive  it  into  their  own  frame  for 
its  very  life  and  sustenance.  Hence,  this  wisdom  seems  placed 
as  the  foremost  of  the  Spirit's  divine  operations ;  because  it  is  the 
basis  and  groundwork  of  all  the  rest. 

The  Spirit  of  Understanding  or  Binah.  By  this  we  are  to  un- 
derstand a  farther  progression  in  the  divine  life,  which  the  Spirit 
worketh  in  the  soul.  He  brings  it  to  a  true  judgment  and  discern- 
jnent,  respecting  himself  and  all  necessary  truths. 

The  Spirit  of  Counsel.  Christ  was  called  the  Counsellor  ;  and 
here  we  perceive  the  reason.  The  Spirit  rested  upon  him  "with- 
out measure.  He  was  filled  with  the  fulness  of  God  ;  and  in  him 
it  dwells.  Through  Christ  (for  the  Spirit  worketh  all  in  and 
through  him,  and  is,  therefore  among  other  names,  called  the  Spi- 
rit of  Christ  J  he  is  the  Spirit  of  counsel,  and  counsel  in  essence 
to  ensure  his  counsel,  to  all  the  redeemed.  His  counsel,  with  re- 
spect to  the  persons  in  the  divine  nature,  is  the  counsel  of  the 
everlasting  covenant,  and  is  therefore  called,  in  Zech.  vi.  13.  the 
counsel  of  peace,  its  object  being  to  restore  peace  between  God 
and  man.  Thus,  the  covenant  and  the  counsel  are  alike  everlas- 
ting. Ps.  xxxiv.  11.  And,  with  regard  to  the  redeemed,  his  coun- 
sel is  the  manifestation  of  their  interest  in  that  everlasting  cove- 
nant, and  the  demonstration  of  their  right  to  all  the  benefits  which 
it  ensures.  It  seems  to  be  the  very  same,  as  to  the  enjoyment  of 
believers,  ^vith  the  TriKtjiio-^epta  or  full  assura'^rr,  of  the  New  Tes- 


SPIRIT  OF  WISDOM,  &c.  257 

tament :  And,  accordingly,  it  enters  into  all  the  conclusions  and 
energies  of  the  spiritual  life,  in  its  prof2;ression  and  approach  to 
glory.  The  believer  is  led  by  the  Spirit,  under  this  character, 
into  all  truth,  not  as  notion  but  as  reality  :  And  this  Spirit,  in  the 
use  of  his  word,  gives  him  the  evidence  of  spiritual  sense  (if  the 
term  maybe  used)  respecting  divine  thing-s,  preserves  him  in  con 
sequence  from  the  fallacies  of  error,  and  opens  to  him  brightci 
and  brighter  views  of  his  everlasting  inheritance.  This  is  ener- 
getic counsel,  not  mere  naked  advice,  vt'hich  may  be  taken  or  let 
alone  :  For  the  Spirit  is  in  it,  enlivens,  engages,  and  effectuates 
Ihe  v/hole,  beyond  the  resistance  of  t!ie  animal  corruptions,  or  all 
the  oppositions  of  men  or  devils.  Hence,  this  Spirit  may  well  be 
styled, 

The  S/iirit  of  Might.  He  was  so  in  Christ,  and,  therefore, 
Christ  is  called  by  the  same  name  -\\2>  mighty^  in  Isaiah  ix.  The 
Spirit  is  the  Sfiirit  of  Might ;  because  there  is  no  might,  but  by 
him.  JVot  by  mighty  nor  by  fioiver,  but  by  my  S/iirit,  saifh  the 
Lord  of  Ho.'ita.  Zech.  iv.  6.  He  is  the  S/iirit  of  Might  to  the 
redeemed;  because  sin,  in  robbing  them  of  their  s]")iritual  life, 
left  them  without  any  spiritual  atrvngth.  Rom.  v.  6.  Throughout 
the  scriptures,  in  this  respect,  they  are  described  in  the  condition 
of  a  dead  carcase— without  sensation— without  capacity — without 
the  power  even  to  wish  or  to  will  for  power.  In  their  regenera- 
tion, this  Spirit  exerts  his  might,  qtiickc?2ing  ihcm  from  the  death 
of  trespasses  and  sins,  and  enabling  them  (like  the  dry  bones  in 
Ezekiel)  to  rise,  stand  up,  and  walk.  Nor  is  this  all.  He  works 
all  their  works  in  them.  He  gives  strength  to  act  grace,  to  grow 
in  grace,  and  to  put  forth  the  fruits  of  grace.  The  believer  has 
no  spiritual  life  or  power,  separate  from  this  Spirit;  but  being  ia 
communion,  nay,  in  union  itself,  with  him,  he  is  invigoiated  to 
do  all  that  is  truly  done  for  God,  by  the  effectual  working  of  his 
poiver.  Eph.  iii.  7.  This  is  an  inestimable  privilege;  because 
operations,  so  performed,  have  spirit,  life  and  value  in  them, 
cannot  be  lost  or  perish,  but  must  be  acceptable  to  God  through 
Christ  Jesus  foi"  ever.  And  these  are  the  good  ivorks,  whicli, 
the  Spirit  himself  says,  do  follow  his  people  into  glory.  Rev. 
xiv.  13.  The  natural  man  laughs  at  all  this.  He  thinks  himseit 
iTjighty  enough  in  his  l\\llen  nature  to  do  "  woriis  pleasing  and 
acceptable  to  God;"  and,  though  he  cannot  keep  one  single 
thought  in  his  head  without  fluctuation  for  one  single  minute,  he 
presumes,  that  he  can  fx  for  himself  an  everlasting  foundation 
beyond  the  skies,  But  a  trial  will  come  upon  all  these  7iaturul 
vol,.  It,  I  i 


258  SPIRIT  OF  WISDOM,  Sec 

powers  ;  and  then  will  be  fiilfillcd  the  words  ot"  the  Prophet ;  the 
youths  shall  faint  and  be  ivearij  (those  who  promised  to  hold  out 
the  longest,)  and  the  young  men  (the  choicest  and  the  strongest 
of  all)  shall  utterly  fall.  Is.  xl.  30. 

The  Spirit  of  Kiionvledge.  The  word  rendered  knowledge^  in 
this  place,  has  a  very  full  and  comprehensive  idea,  and  includes 
the  whole  experience  of  the  children  of  God.  It  consists  in 
knowings,  by  a  sensible  enjoyment  of  the  thing  known,  and  it  par- 
ticularly refers  to  the  enjoyment  of  God  and  the  things  of  God, 
by  communion  with  them.  By  this  Spirit,  as  the  Spirit  of  know- 
ledge, a  man  is  led  to  know  and  to  estimate  himself  aright,  as 
well  as  to  form  a  just  value  upon  all  other  things.  By  this  he  is 
led  to  know  experimentally,  whatever  he  knows,  concerning  the 
objects  of  salvation.  An  Apostle,  and  the  most  learned  of  all 
the  Apostles,  humbly  proftssed;  Of  myself  I  know  nothing. 
After  such  a  testimony,  it  must  be  no  moderate  arrogance  in  any 
other  man  to  pretend  the  ability.  And  yet,  there  are  people  at 
this  time,  and  there  have  been  people  at  all  times,  who  suppose, 
that,  from  first  to  last,  they  are  the  immediate  and  ejtpress  agents 
of  their  own  salvation,  and  who  contradict,  by  that  supposition* 
the  terms,  the  phrases,  the  analogy,  and  agreement,  of  the  whole 
book  of  God.  Scarce  any  presumption,  for  instance,  is  more 
common,  than  that  it  is  in  every  man's  own  power  to  repent^  when 
he  pleases,  as  often  as  he  pleases,  and  as  long  as  i.e  pleases:  and, 
accordingly,  vve  have  volumes  upon  volumes  written,  and  ser- 
mons after  sermons  preached,  to  strengthen  that  presumption. 
But  where  is  the  effect,  and  what?  Who  is  converted  by  these 
imscriptural  discourses  to  God?  Who  learns  from  them  to  detesl 
and  avoid  sin,  to  be  heavenly  minded,  or  to  be  weaned  from  the 
•world?  Do  the  writers  and  preachers  themselves? — It  is  tender 
ground  :  Let  them  ask  their  own  hearts  the  question.  God's 
word,  however,  holds  out  a  very  different  sentiment  concerning- 
repentance.  The  term  ,«.«7«sya<«  which  implies  the  repentance 
vmto  life,  is  used  in  the  New  Testament  to  express  a  change  of 
the  mind,*  and  points  out,  by  an  easy  implication,  how  much  the 

*  The  word  ani  signifies  this  change  ,•  .and  it  also  signifies  consolation  : 
Possibly  because  tliis  repentance  leads  to  all  consolation,  and  is  never  to  be 
repented  of.  There  is  another  word  nic,  which  is  transhited  to  repent ,-  but 
it  means  ratlier  to  be  converted  ;  as  when  a  person  hath  gone  wrong  into  a 
way  of  trouble  and  sorrow,  he  is  turned  back  or  restored  to  a  nglit  path  of 
pc.ice  and  quietness.  The  Apostle  Peter  hath  used  the  sense  of  both  words 
in  Acts  lii.  19. 

The  re.ider  may  see  a  just  definition  of  cv.angclical  repentance  in  tliat  ex- 
cellent little  tract,  entitled,  .?  Sketch  of  tlie  disdvgidshing  graces  of  a  Chri.' 
titm  i  by  the  Rev.  .Mr.  Gurdon,  p.  44,  &c. 


SPIRIT  OF  WISDOM,  &c.  259 

r,aind  of  man  is  turned  from  truth  and  rectitude.  To  change  it 
from  this  state  of  corruption,  can  only  be  tiie  work  of  the  Father 
of  spirits.  God  only  could  raise  a  dead  body :  and  can  any  being, 
inferior  to  God,  quicken  vith  life  a  perverted  and  dead  soul  ?  Re- 
pentance is  a  grace  of  the  Spirit,  effected  in  the  soul  by  his  own 
immediate  agency,  and  carried  on  to  its  perfection  in  life  eternal 
by  his  almighty  power :  And  they,  who  imagine  this  ability  in 
themselves,  (though  they  never  found  it  there,  nor  saw  it  in  oth- 
ers) only  prove,  that  they  know  not  the  scrijitures^  nor  the  Jionvcr 
of  God. 

The  last  title,  which  the  Spirit  has  in  the  text  of  the  Prophet 
is.  The  S/iirit  of  the  Fear  of  Jehovah.  It  has  been  well  obser- 
ved by  a  learned  author,  that  "  the  word  i^'v  [whence  snt  or  tnt, 
translated  year]  when  it  is  used  with  relation  to  God,  signifies 
every  kind  of  religious  duty  and  wo  ship  both  internal  and  exter- 
nal.* Hence  he  observes,  that  mm  na-vi  mpans  the  same  with 
B-eoircfieix  and  evtrs^eix^  that  is,  the  adoration  of  God  and  fiiety. 
The  word  reverence  oy  veneration,  more  aptly  conveys  the  sense 
of  the  term  used  by  the  Prophet  in  this  viewj  and  well  expresses 
the  final  ofiice  of  the  Spirit  in  his  people  upon  earth,  which  con- 
sists in  making  them  meet,  by  all  holiness,  for  his  kingdom  of 
glory.  Much  of  this  holiness  lies  in  the  religious  actings  and 
pious  breathings  of  the  soul  towards  God.  It  is  indeed  a  careful 
and  circumspect  carriage  of  life  outwards,  and  must  be  so  ;  other- 
wise, there  is  nothing  within,  or  at  least  nothing  for  comfort 
But  its  chief  energies  are  applied  to  thei?2ner  jnar.,  and  are  acted 
in  him,  very  much  out  of  the  worici's  eye,  often  out  of  the  eye 
of  even  gracious  professors,  and  sometimes  ((jspeciaiiy  in  the 
hours  of  temptation)  out  ot  u,°  believer's  own  eye.  Tne  pur- 
pose of  the  Spirit,  in  all  seasons,  whether  light  or  gloomy,  tiied 
or  not  tried,  is  to  bring  xhe  soul  to  that  filial  reverence,  depen- 
dence, sdoration,  and  consciousness  of  God  in  Christ,  both  for 
time  and  eioinity,  which  may  render  it  fit  for  the  beatific  vision 
and  fuli  fruition  of  Heaven.  He  induces  all  devotion,  to'  effect 
devotedness.  This  is  the  Spirit's  finishing  work  in  the  soul  upon 
earth ;  avid  therefore  it  is  placed  last  in  the  above  text,  that  we 
might,  as  Christians,  see,  wliat  the  power  of  the  Spirit  was  in 
Christ  ybr  us,  and  what  through  Christ  his  power  is  te  be  in  us. 
In  both  respects,  there  is  an  ir.exiiaustible  fund  of  hope  and  joy  ; 
because  Christ  cannot  be  disappointed  of  the  fruit  of  his  doings 

*  Spanh.  Dub.  Evang.  vol.  11.  p.  276. 

•|-  The  jxx  have  rendered  nNi^  in  tiie  text  by  this  wox<l ^ 


260  SPIRIT  OF  WISDOM,  &c, 

in  bis  ^reat  work  of  redemption,  nor  the  Spirit  defeated  in  his 
purpose  of  appl^intj;  that  work  to  our  benefit,  and  of  fittingj  us 
for  its  full  enjoyment. O  what  news  is  this  to  the  soul  w.  dis- 
tress, or  to  a  soul  going  into  eternity  1  Kingdoms,  and  en.,  ires, 
and  a  thousand  worlds,  are  not  to  be  mentioned  with  these  supe- 
rior glories with  glories,  which  cannot  decay  {as  these   do'!' 

but  which  shall  grow  more  and  more  glorious  through  all  the 
everlasting  ages.  O  how  has  this  prospect  ravished  the  spirit  of 
many  a  departing  Christian,  and  given  him  a  taste  of  the  unut- 
terable bliss  of  Heaven,  before  he  could  come  there  !  How  in- 
tense, yet  solid,  the  delight  which  he  has  felt — almost  too  much 
at  times  for  the  mortal  frame  ;  and,  with  what  transport,  has  hs 
proclaimed  victory  over  death  and  the  grave,  and  all  the  fears  and 
apprehensions  which  swallow  up  the  world  1 — Reader ;  canst 
ihou  pity  the  Christian  in  this  state  ?  If  thou  canst ;  well  may 
iie  pity  thee. 

There  are  some  other  terms,  applied  to  the  S/urit,  which  are 
so  immediately  connected  with  this  office  of  being  Wisdom  to  his 
people,  and  seem  to  arise  as  so  many  branches  from  it,  that  they 
may  properly  be  considered  in  the  same  essay.  Indeed,  they  may 
be  looked  upon  only  as  farther  explanations,  or  presentations,  of 
his  divine  agency  to  the  mind;  or  as  different  or  distinct  views  of 
ihe  same  magnificent  object,  m  some  particular  respects  or  pro- 
portions. The  object  is  a  nvhole  ;  but,  through  the  minuteness  of 
our  capacity,  and  the  narrowness  of  our  apprehension,  we  can 
f,ce  only  one  part,  or  one  side,  of  this  object  at  a  time :  and,  thcrc- 
iore,  these  various  displays  should  be  owned,  as  so  many  mer- 
ciful accommodations  from  God  to  our  limited  understandings. 

OxE  of  the  S/tirii^s  gracious  attentions  to  his  people,  is  to  be 
found  in  his  title  of  Guide.  The  gracious  promise  is,  that  He 
shall  Guide  the77i  irito  all  the  truth.  John  xvi.  13.  But,  it  may 
be  said,  that  the  same  promise  is  made  concerning  Christ  ;  and  it 
may  be  asked  if  there  be  no  confusion  of  the  office  ? — If  the  words 
arc  diily  considered,  it  will  appear,  that  there  ia  no  confusioy, 
but,  on  the  contrary,  the  utmost  harmony  in  the  case.  Christ, 
as  the  dai/-s/iri}iffj  was  to  vis^t^  give  light,  and  to  guide  our  feet 
mto  the  nmij  of  peace.  Luke  i.79.  In  this  last  text,  the  word  is 
Koliv^vvui  which  signifies,  "  to  direct  by  a  right  line"  to  some 
particular  object:*  and  it  answers  well  to  the  title  of  the  blessed 
Redeemer,  H/ie^po^®-,  Forerujiner,  who  laid  down  that  rigbt 
ane,  di\u\  first  walked  i7i  //himself.    The  Old   Testament  has  h 

'  Leig'h.    Cri:.  Sue-,  in  vrr'^ 


SPIRIT  OF  WISDOM,  8cc.  f2Gl 

I'orrcsprondent  word;  Iiut  more  strong  and  simple.  The  name 
fjiSN  Leader,  Forerunner^  Preceptor,  is  formed  upon  this  idea  ; 
that  as  N  (the  first  letter  in  the  Hebrew  alphabet)  is  the  leading 
letter  of  the  other  letters,  and  the  Jirst  element  of  all  future 
science  and  erudition  ;  so  is  the  name,  taken  from  it,  applied  to 
one  who  precedes,  qv  leads  uji  a  train  after  him.  Christ,  there- 
fore, calls  himself  by  this  very  name,  to  subserve  this  important 
idea  of  his  walking  before  us,  and  oK  entering  first  into  the  holy  of 

holies  for  us.  Rev.  i.  8.     I  am  Al{iha But   there  is  another 

•word,  used  to  express  the  agency  of  the  5/;mV,  in  resppct  to  /iz.s 
personal  guidance.  He  is  the  «  J'ljyas,  not  merely  as  2i  forerunner, 
or  as  one  that  points  out  the  way,  but  as  our  Conductor  and  Com- 
fianion  in  it.  The  Hebrew  word  for  this  (as  usual)  expresses  the 
doctrine  more  happily.  Tkou  slntlt  guide  me  with  thy  counsel. 
Ps.  Ixxiii.  24.  The  term  nnj  not  only  signifies  simply  to  guide^ 
but  to  guide  ivit/t  comfort  aiid  comjilacency,  agreeably  to  the 
Spirit's  office  oi  Comforter  and  S/ilrit  of  Counsel.  Thus  in  Isaiah 
Iviii.  II.  Jehovah  shall  guide  thee  continually :  and  the  words, 
which  follow  these,  express  the  happy  effects  of  his  guidance. 
There  are  some  other  passages,  where  this  word  is  used  to  signi- 
fy Jehovah  the  Spirit's  comfortable  guidance  and  support ;  one 
in  particular  at  Exod.  XV.  13 — 18,  Thou  in  thy  mercy  hast  led 
forth  \j.houhB.5t guided fiowerfu'ly  in  Christ]  the  fieo/ile  tvhom 
thou  hast  redeemed:  thou  has  guided  them  '[^gently  led,  as  a  shep- 
herd his  flock]  in  thy  strengthunto  thy  holy  habitation,  or  habi- 
tation of  thy  holiness. Fear   and  dread  shall  fall  upon  them 

l^the  zxi^\c{\G,%^by  tltr  greatness  of  tlmie  arm  they  shall  be  as  still 
as  a  stone  ;  till  thy  [leopdc  pass  over,  O  Lord,  tiir  thy  people  pass 
over,  which  thou  hast  purchased,  or  possesstd.  Tho2i  shalt  bring 
■them  in,  and  fdant  them  in  the  mou7itain  of  thine  inheritance,  the 
place  O  Lord,  nuhich  thou  hast  m.adefor  thee  to  dwell  in  [for  thine 
own  rest^  in  the  sense  of  Eph.  ii.  22]  :  in  the  sanctuary,  O  Lord, 
which  thy  hands  have  established  :  the  Lord  shall  reign  for  eva: 
and  ever.  This  glorious  passage  includes  the  purport  of  the  Old 
and  New  Testaments,  the  offices  of  Christ  and  the  Spirit,  the 
object  and  end  of  all  grace  and  salvation.  The  people  of  God 
are  said  to  be — redeemed-^in  mercy — guided  powerfully,  andgen^ 
tly  led — not  in  their  own  strength,  but  in  Jehovah's — to  Heaven  j 
the  earth  not  being  the  habitation  of  his  holiness,  because  it  hpollu^ 
ted  and  cursed — all  opposition  to  be  nothing  or  in  vain  against 
them — while  they  ^ass  oxier;  which  is  doubled  for  a  particula^y 
emphasis,  and  denotes,  that  they  must  be   Hebrews  \w  deed,  as 


262  ,  SPIRIT  OF  WISDOM,"  Sec' 

well  as  in7m77ic  ;  and  must  fiassyXikc  Abraham  ever  the  river,  leav- 
ing all  behind  them  for  God  ;  or,  like  the  Israelites  over  the  sea, 
quitting  with  Moses  the  world  and  its  bondage — for  they  belong  to 

another,  being  the finrchace  and  jiossession  of  God are  to  be 

his   habitation  through   the   Spirit and,  then,  the   Lord   will 

reign  in  them  and  over  them  for  ever  and  ever.  According  to 
this  gracious  promise,  the  Holy  Spirit  typically  led  them  through 
the  wilderness,  by  the  pillar  of  cloud  and  fire.  They  moved  as 
Le  moved,  and  followed  wAerever  he  led      He   nevor   left  them 

till  he  brouglit  them  to  Canaan. This  is  a  summary  of  the 

gospel  and  grace  of  God,  and  was  given  to  lead  up  his  people's 
minds,  above  the  consideration  of  their  present  deliverance  from 
Pharaoh  and  Egypt,  to  what  that  deliverance  typified,  and  to  what 
■^vould  be  tlie  end  of  their  faith  in  him;  namely,  a  present  release 
from  the  curse  and  bondage  of  sin,  and  finally  the  consummation 
of  grace  in  glory.  It  is  a  full  answer  to  the  miserable  cavil,  that 
the  people  of  God  in  the  Old  Testament  were  to  have  nothing  in 
vievv  but  temfwrol  things  :  it  is  a  rich  promise  to  believers  in  all 
nges  that  (Jehovah-Jesus  having  redeemed  and  purchased  them 
by  his  blood  and  righteousness)  Jehovah  the  Spirit  will  guide 
them  with  comfort  and  safety,  in  the  face  of  all  their  enemies,  to 

liis  and  their  holy  habitation. O  what  a   delightful  theme  is 

here  for  meditation  and  praise  !■ For  meditation  without  anxi- 
ety, and  for  praise  without  end  I  How  justly  then  do  they,  who 
liave  gotten  the  fined  victory  and  are  entered  into  rest,  take  up 
the  harps  of  God  [{ov,  e\cn  there,  they  have  neither  instrument 
nor  skill  of  their  own,)  and  sing  the  song  of  Moses,  and  the  so7!g 
of  the  Lamb,  saying  great  and  ?narvellous  are  thy  worfct,  Lord 
God,  jilmighty  ;  just  and  true  are  thy  ivaiJs,  thou  King  of  Saints  ■ 
The  song  of  Moses,  and  the  song  of  the  Lamb,  are  but  two  parts 
of  the  same  glorious  Anthem  ;  ihe  one  chauniing  forth  the  pre- 
dict io7i ;  the  other,  the  crcco??2/i/ii/iwp?2;  of  everlasting  i  ruth  :  and 
they  accord  in  one  chorus,  in  one  transpc; ring,  univuisal  thun- 
dering, Halldujah  '.  The  voice  from  Heaven,  the  voice  as  cf 
?nany  waters,  the  voice  as  of  a  vast  thunder,  and  the  voice  cf 
these  ini  umerable  harpers,  was  o,iiy  o7ie  great  resounding  voice 
of  ili^ii  perfct  7iu7nber  of  God's  eicct,  who  sing  belore  tiie  throne 
one  blessca  oc/e  of  thanksgiving,  fver-n^w,  though  everlasung. 
Rev.  XV.  3.  andxiv,  2,  3.  To  all  this,  reader,  the  Holy  SpiU  is 
the  heavenly  Guide.  Art  thou  not  ready  to  turn  the  Psalmist's 
ivords  into  a  prayer ;  may  this  God  be  our  God  for  ever  a7id  cvcr-^ 


SPIRIT  OF  WISDOM,  &c.  263 

for  time  and  eternity  :  May  He  be  our  guide  even  unto  deaths  and 
beyond  it ! 

Connected  witli  this  office  of  the  Spirit,  as  the  SfiiritofWis- 
dotrii  is  his  title  of  Teacher.     Under  this  name,  the   Prophet 
Joel  speaks  of  him,  in  ii.  23.  Be  glad,  ye  children  of  Zioru  and 
rejoice  in  Jpfwuah  your  jilehini.,  for  he  hath  given  you  npixS  nmcn 
the  Teacher  of  or  for  right eousnes.i  ;  and  he    will  cause  to  come 
down  C3:h  to  you  the  rain,  the  former  rain  and  the  latter  rain^  in 
the  first,  or  clrief  (pvobabiy)  of  their  season.     The    words  cannot 
be  translated  into  any  other  '..vnguaf^e,  to  carry  their  spiritual  and 
imoortant  sense  ;  as  the  original  did  to  true  believes,  under  the 
Old  Testament.     Our  tongue  can  convey  the  notion  of  rain,  the 
Spirit's  embleir.  ,  but  not,  as  in  Hebrew,  what  the  rain   signifies 
in  the  same  word.     This  is  a  glorious  prophecy,  to  the  end  of  the 
chapter,  concerning  the  divine  Spirit.     He  is  to  teach  '..is  people; 
and  his  doctrine  is  to  descend  like  a  K»'Jj  a  cppious  showei,  which 
shall  replenish  with   grace,  or  fall  in  its  gentler  infiuences,  as 
the  miD    the  earli/  rain  at  seed-time,  representing  the  instruction 
which  is  first  imparted  to  the  mind,  and  as  thenfipSn  the  latter  rain 
at  harvest  maturing  the  corn,  answering;   o  that  subsequent  eru- 
dition which  ripens  and  fills  the  soul  for   the  heavenly  garner. — 
Our  translators,  by  rendering  ptt'Nia  f/i   the  first  month,  set:r>.  to 
have  made  the  text  absurd  ;  as  though  it  said,  both    the  former 
rain  and  the  latter  rain  fell  in  one  month.     But   the  former  and 
the  latter  rain  came  down  in  months  as  wide  asunder  as  October 
and  March  ;  and  there  is  nothing  said  about  month  in  the  whole 
chapter.*     The  natural  image  appears  to  be,  that  both  of  these 
rains  shall  fall  in  the  prime  or  chief  of  the  season ;  and   the  spi- 
ritual  sense,  that  these  doctrines  and  instructions  shall  all  descend 
in  him,  and  through  him,  who  is  the  head  or  chief  of  Jehovah's 
■way  of  grace,  and  the  head  or  chief  of  his  own  body  tiio  Church  ; 
or  that  they  shall  be  imparted  in  the  very  best  time.    The  next 
verse,  the  24th,  treats  of  the  consequentblessednessof  the  Spirit's 
descent  through  Christ  upon  his  people  :   Thf  floors  shall  be  full 
of  wheat,  and  the  fats  shall  overflow  with  wikc  and   oil — there 
shall  be  abundance  of  grace  ;  and  comfort  and  joy   shall    super- 

*  There  is  a  similar  prophecy  in  Rosea  vl.  3.  and  s\Tnbols  of  the  hke  ki;;d 
are  used  in  other  places,  which  are  to  be  understood  m  the  same  manner. 
Cocceius  renders  tlie  above  pass?.g-e  in  Hosea ;  et  veiiiet  ut  imber  nobis,  vS 
serodna  eriuliens  terram  ;  "  and  he  shall  come  hke  a  shov/er  '.o  i;s,  like  the 
latter  rain  teaching-  the  ground,"  i.  e.  prepanng  it.  The  ler.rncd  Hebrxaii 
aimed  to  preserve  the  double  sense  of  the  ong-iniil,  which  the  Latin  and  Eng- 
lish will  scarcelv  bear.    See  Psalm  Ixxii,  6. 


264.  SPIRIT  OF  WISDOM,  &c. 

abound.  The  following  verse  speaks  of  ihc  triumph  over  ene- 
mies, and  the  restoration  by  grace  of  what  was  lost  by  sin;  and. 
the  two  succeeding  verses,  treat  of  the  happiness,  salisfaciion,  and 
joy,  which  shall  be  to  God's  people,  and  of  the  praise  which  they 
shall  render  him,  in  consequence  of  their  sense  of  his  presence 
in  the  midst  of  them  ^  and  of  the  assurance  that  they  shall  never  be 
ashamed.  After  this  follows  immediately  that  celebrated  proph- 
ecy, which  St.  Peter  explains  in  the  Acts,  and  which,  in  fact,  is 
only  a  farther  illustration  of  the  verses  above  mentioned.  They 
all  belong  to  one  and  the  same  prophecy,  and  afford  a  key  to  Deut. 
xi.  ]  1.  Lev.  xxvi.  4.  and  several  other  passages  of  that  nature. 
The  office^  and  neccssitij  of  the  office,  assumed  by  the  Holy  Spirit, 
oi  the  Teacher.,  is  undeniably  set  forth  in  the  end  of  this  second 
chapter  of  Joel,  and  set  forth  in  such  a  manner,  and  with  such 
dignity  of  circumstances  ;  as,  one  would  think,  could  leave  no 
doubt  in  the  mbid  of  any  candid  and  impartial  person,  concerning 
the  truth  of  his  divinity. 

J3  e  ho  Id  (s^ys  Elihu)  God  exalieth,  raiseth  up  the  mind,  by  his 
fioivcr  :  who  teaxheth  like  him  ?  He  teacheth  not  like  man  with 
uncertain  effect,  but  efficaciously^  mightily^  yea  (if  the  word  may 
be  permitted)  almightily.  It  is  the  glory  of  Jehovah,  to  give  men 
real  knowledge,,  and  to  teach  them,  with  the  utmost  certainty,  ta 
jirofit :  and  it  is  as  expressly  the  office  of  the  Comforter,  the 
.Holy  Ghost  ivhoiyi  the  Father  hath  sent  in  the  name  of  Jesus ■^  t» 
teach  his /leuple  all  things.  John  xvi.  26.  and  to  guide  them  into 
all  the  truth,  v.  13.  Consequently,  he  is  the  true  and  very  Jeho- 
vah, the  most  mighty  and  omniscient  God. 

Let  him,  who  hath  the  unctioii  of  the  Holy  One^  look  into  al- 
most any  passage  of  the  Bible  ;  and  he  will  see  full  and  indubi- 
table proofs  of  his  great  Teacher's  divinity,  everywhere  expres- 
sed or  implied.  And  he  hath  the  ivitncss  of  his  tuition  within 
himself.  The  word  and  his  own  experience  wrought  by  him  who 
gave  the  word,  answer,  as  in  a  glass,  like  face  to  face.  He  is  leu 
more  and  more  to  prize  the  words  not  which  mart's  tvisdom  teach- 
eth, but  which  this  Holy  Ghost  teacheth,  comfiaring  sfiirituat 
things  with  spiritual.  By  these  words,  the  great  Teacher  dis- 
f//^/^w<'s  and  z;zs^ruc/s  his  mind,  and  often  f/arrs  his  communica- 
Uons  cf  grace  and  knowledge,  like  a  keen  and  irresistible  arrow, 
into  the  inmost  soul.  He  makes  his  doctrine  enter  into  the  very 
heart;  and,  therefore,  the  Apostle  calls  it  ^<wy,  x«/  EVf/)'/??,  ««« 
TofA.u']  ifoi, living  and  energeticiand  7Hore  pnictratmg.,\.\\z.n  even  the 
sharpest  weapon,  which  is  all  edge  and  point — a  two-edged  sword- 


SPIRIT  OF  WISDOM,  S-.c.  565 

Heb.  iv.  12.  God  doth  not  deal  in  flashy  expressions,  which  hav& 
great  pomp  and  little  meaning ;  but  uses  that  internal  vigor  of 
sense,  which  language  alone  can  never  impart  to  the  soul. 

Sense  in  each  word  with  power  shines 
And  truth  through  all  the  nervous  lines. 

In  this  way,  he  renders  his  people  (however  ignorant  in  v/orld  ■ 
ly  science)  truly  learned,  and  deeply  wise  :  not  in  the  jingle  and 
cadence  of  sounds,   (the  fribbled  dress  of  literary  coxcombs;)  not 
in  puny  and  trifling  criticisms    upon  such   supposed  elegances 
and  polish  of  phrase,  as  are  to  be  met   with  in  human  authors^ 
who  have,  more  or  less,  high  words  and  low  sense  ;  not  in  com- 
paring his  holy  book  with   the   trifting  compositions  of  heathea 
poets  and  philosophers,  nor  in  admiring  passages,  only  because 
(like  them)  they  charm  the  weakness  of  fancy,  or  the  flights  of  im^ 
agination ;  not  in  measuring  and  moulding  his  revealed   will  ac«' 
cording  to  the  little  low  rules  of  human  logic,  rhetoric,  or  gram- 
mar, the  mere  eflbrts  of  mortal  ingenuity :  but  in  planting  or  im- 
buing their  very  spirits  into  those  profound  and  momentous  truths 
■which  open  the  eternal  affairs  of  an  approaching  immortality,  and 
which  are  founded  on   the  solemn  declarations  of  a   most  holy 
and  tremendous  God.     To  a   mind   thus  rightly   informed,  and 
preserved  thus  rightly  in  frame,  which  sees  the  glory,  and /"ce/? 
the  worth  of  these  important   things;  how  flat  and  jejune,  how 
barren  and  poor,  do  the  finest  ivords  appear,  which  only  play  (as 
it  wcrej  about  the  surface  of  the  subject  I    How  puny  and  insipid 
all  comparisons  of  the  excellencies  in  scripture,  with  the   tink- 
lings  of  the  ciassicsj  or  the  most  labored  performances  of  men  i 
These  indeed  may   serve  to  amuse,  and  in  natural  things-,  may 
also  serve  to  embellish  and  inform  the  mind  ;  but,  in  the  things  of 
God  either  by  way  of  rule  or  illustration,  they  are  perfectly  out 
of  season,  order  and  place.     The  utmost  end  they  can    serve,  in 
this  respect,  is  by  way  oifoil,  to  shew  their  ignorance  when  op-» 
posed  to  the  -wi-do??!  of  Heaven.     In  the  spiritual  temple,  they  are 
as  profane   and  impertinent;  as   were,  in   the  outward  temple, 
those  bold  intruders,  Antiochus  and  Pompey  the  Great.*     Per- 
sons became  holy  by  having  a  real  relation  and  right  to  the   tern* 
pie  ;  and  they  did  not  expect  the  knowledge  of  divine  things  ouf 
o/  it.     H'hen  I  ii'ent  in  to  the  sanctuary  (said  David)  then  under" 
sto'jd  I,  bic.     In  like  manner ;  we  must  find  divinity,  and  the  true 
excjilcncies  of  divinity  in  the  Bible  alone,  which  is  the  Christian. 

*  Mace,  V.  15.  Joseph.  JIjjJ.  Jwl.  1.  xlv,  r.  8. 
VOL.  II.  K  k 


«66  SPIRIT  OF  WISDOM,  8cc. 

sanctuary;  wc  cannot  cow^o«c  them  ourselves,  nor  obtain  them 
elsewhere  from  others ;  nor  do  they  require  human  ornaments  to 
recommend  them,  but  their  or^n  native  simplicity.  "  Many  (says 
the  learned  Medel  would  have  gold  to  be  gilded,  and  find  want 
of  knowledge  in  the  noblest  piece  of  learning  in  the  world."— 
What  would  the  men  of  taste  say,  if,  in  a  picture  of  Christ  with 
his  Apostles  at  the  last  supper,  ihe  painter  should  draw  the  fig- 
iires  with  bags,  swords,  ruffies,  and  other  trappings  of  men  going 
to  court  ?  Would  they  admire  his  judgment  ?  The  beauty  of 
God's  word  consists  in  its  truth  and  relation  to  spiritual  things  s 
and  the  best  representation  of  that  word,  in  human  languajfe,  i& 
^vhat  most  discovers  this  relation  of  eternal  truth  and  draws  back 
the  veil  from  before  it.  Hence,  men  must  firay  as  well  c\sread  ; 
or  they  will  find  nvords  instead  of  things  :■  they  may  adjust  or  ad- 
mire the  cadency  of  the  language,  discover  poetical  flights^  and 
respect  the  strength  of  the  diction  ;  but,  with  all  these  exterior 
circumstances,  which  are  but  as  tinsel  to  the  gold  which  it  covers, 
they  may  know  nothing  of  those  divine  glories  which  irradiate 
and  almost  animate  the  book  of  God.  If  this  method  were  pur- 
sued in  studying  theology,  most  of  the  heresies  and  errors  which 
obtain  among  men,  through  neglect  or  ignorance  of  that  blessed 
book,  would  soon  be  exploded  for  futilities,  which,  under  a  shev/ 
of  reason  contradict  the  first  great  reasonm  the  world.  At  pre- 
sent, too  many  bring  sentiments  to  the  scripture,  instead  of  re- 
ceiving \\\\X\\from\\. ;  and  because  these  sentiments  will  ever  vary, 
and  those  who  hold  them  are  glad  to  catch  at  any  thing  which  may 
support  their  respective  opinions  ;  they  turn  (as  far  as  they  can) 
the  Bible  into  Babel,  and  try  to  make  it  speak  all  manner  of  lan- 
guages. Whereas,  it  contains  but  one  great  truth,  whose  root 
is  in  the  God  of  Truth;  and  all  its  several  doctrines,  phrases, 
and  terms  are  but  so  many  branches  growing  out  of  it,  which 
have  a  natural  relation  and  resemblance  to  each  other. 

There  are  several  other  titles,  ascribed  to  the  Holy  Sjiirity 
which  have  a  very  near  relation  to  these  here  considered  ;  but  we 
should  carry  this  essay  into  a  volume,  if  we  attempted  to  treat  of 
them  all:  and,  therefore,  the  last  which  shall  be  adduced  in  this 
connection,  is  his  name  of  Maker,  Former,  Fashioner^  or  Fra- 
mer.  Our  translation  unhappily  uses  these  terms  in  an  indis- 
criminate manner,  for  one  and  for  other  words  in  the  origi' 
Tial,  which,  though  they  have  a  relative  signification,  are  certain- 
ly not  the  same,  and  are  sometimes  applied  in  very  different 
;icnses»    We  will  talic  the  principal  of  these  which  are  usually 


SPIRIT  OF  WISDOM,  &c.  267 

rendered  Alaker  or  Former ;  and,  by  the  natural,  endeavour  to 
to   explain  its  spiritual  idea.      A  text  or  two  will  help  us  in 
this.      Isaiah  xlv.    18.    For  thus  saith   Jehovah,  that  Kiia    cre- 
ated (out  of  nothing)    the  Heavens,    the   Ale  him    himself  that 
tp  (formans)ybr;«fir/i  ('?wou/rfe;/i  according  to  his  will)  the  earth, 
and  7\vy  (faciens)  maketh  (arranges  its  perfect  frame  and  order) 
even  Ae  njjiD  es^ad/ZsAes  ?V  (fixes  it  firmly  and    unalterably  in  its 
whole  aiTangement :)  He  created  it  not  in  vain;  he  formed  it  to 
he  inhabited  :  I  am  Jehovah,  and^iv  ri<  ivithout  end  of  my  dura- 
tion or  power.    Let  the   verse,  preceding   this,  be  considered ; 
and  it  will  appear  that  all  this  testimony  of  Gcd  relates  to  spirit- 
ual objects  and  matters  of  salvation,  and  that  the  present   verse, 
with  its  illative  particles  ns-'-a,  for  thus,  is  intended  for  a  confir- 
mation of  the  other  verse,  which  it  could  not  be  unless  that  verse 
had  a  spiritual  meaning  also.     The   following  parapnrase    may 
possibly  explain  the  whole.    "  Israel  hath  not  been  called  to  my 
knowledge  in  order  to  perish,  but  shall  be  saved  in  Jehovah  with 
an  everlasting  salvation  :  ye  shall  not  be  ashamed  nor  confounded 
world  without  end.     For  thus  shall  it  be  in  your  spiritual  creation, 
as  it  was  in  the  natural ;  I  the  Alehim,  God  in  covenant,  brought 
the  world  and  you  both  out  of  nothing ;  I  gave  you  a  new  creation 
from  amidst  the  destruction  of  sin,     I  have  endued  you  with  gra- 
cious capacity,  as  I  did  the  earth  with  beautiful  form.     I  have  ar- 
ranged  all  things  in  you  and  for  you  ;  as  I  have  arranged  in  per- 
fect order  all  the  universe  of  matter  about  you.     I,  even  I,  have 
so  fixed  all  tliese  blessings   of  salvation,  that,  like  the  world 
itself,  they  cannot  be  moved,  shaken,  or  frustrated.     Nor  have  I 
bestowed  all  this  cost  and  care  in  vain  ;  for,  as  I  have  formed  the 
earth  to  be  inhabited,  so  have  I  formed  and  fitly  framed  you  to  be 
an  habitation  of  Jehovah  through  the  Spirit.     I,  who  pronounce 
this  mighty  promise,  am  Jehovah  himself,  to  whom  there  is  no 

bound  of  will,  time,  or  power." Another  text,  which  must  be 

understood  in  the  same  way,  may  be  cited  from  the  same  Proph- 
et to  confirm  this  important  testimony.  Is.  xliii.  7.  God's  peo- 
ple are  to  be  brought  to  his  salvation  from  all  parts  of  the  world : 
not  one  is  to  be  left,  but  all  are  to  be  gathered  ;  even  every  one 
(says  the  Lord)  that  is  called  in  my  name  [God's  calling  is  an  effec- 
tual calling  in  Christ]  a7id  to  my  glory  :  I  have  created  him,  I 
have  formed  him,  (or  moulded  him  to  my  will,)  even  I  have  made 
him,  or  disposed  him  to  such  a  frame  of  mind,  as  is  necessary  for 
his  salvation.  There  are  several  other  passages,  and  particular- 
ly in  this  prophecy,  which  mention  the  power  and  loye  of  God  in 


Ua  SPIRIT  OF  WISDOM,  Sec. 

forming  his  people,  and  which  are  to  be  understood  in  no  olhec 
than  a  mental  or  spiritual  sense.     See  also  Zech.xii.  1. 

And  wherefore  shall  none  of  these  fail  ?  and  why  shall  none  of 
the  redeemed  be  left  ? — Seek  ye  out  of  the  book  of  the  Lord,  and 
read  :  .Yo  one  of  the.ie  shall  fail,  none  shall  want  her  mate  ;  for 
7ny  mouth  [Christ]  hath  himfielf  comManded,  and  hU  Spirit  himself 
hath  gathered  them.  Is.  xxxiv.  16.  There  is  an  almighty  efficacy 
in  Jesus  to  redeem,  who  is  the  mouth  and  word  of  the  mouth  for 
Jehovah  to  his  people  ,  and  there  is  an  equally  omnipotent  power 
in  the  Spirit  to  collect  and  gather  together  in  one  [that  is,  Christj 
all  th:-  children  of  God  that  are  scattered  abroad.  Compare  Johu 
xi.  52.  with  Eph.  i.  10. — And  who  is  sufficient  for  these  things,  but 
He  who  is  all-sufficient  ?  Who  could  do  this  great  work,  but  that 
great  God,  who  can  do  every  thing?  And  if  all  this  be  through 
the  operation  of  the  Spirit ;  what  bold  creature  can  presume  to 
question  his  divinity,  or  call  into  doubl  ths  efficacy  of  his  creating 
power  ? 

How  wonderfully  suited  are  all  these  offices  of  grace  to  the 
condition  and  wants  of  the  redeemed  ?  In  this  gracious  Spirit, 
through  Christ,  there  is  an  adequate  supply  for  every  possible 
occasion  and  circumstance  of  their  souls  ;  and  in  his  holy  word 
there  is  a  full  and  positive  direction,  under  each  of  those  possible 
circumstances,  to  that  supply. — They  were  sunk  in  sin  and  folly, 
and  loathsome  in  the  sight  of  incorruptible  holiness  :  There  is  the 
Sjiirit  of  wisdom,  given  through  Jesus  their  coyenant-hcad,  to  re- 
new them  to  life,  and  to  recover  them  from  ignorance  and  insen- 
bibilily. — They  are  situated  in  a  world  of  error,  and  have  ten 
thousand  attacks  made  upon  their  minds  by  the  sophisms  and  fal- 
lacies of  a  carnal  nature,  of  carnal  men,  and  of  evil  spirits  :  The 
Holy  Ghost  is  the  Binah,  or  Spirit  of  understanding,  to  give  them  a 
right  judgment  and  true  discernment  in  spiritual  things;  so  that 
they  shall  not  be  beguiled  of  their  reward  by  any  enticing  words. 
Col.  ii.  4,  18. — When  they  have  obtained  faith  ;  it  is  their  privilege 
and  duty  to  seek  the  full  evidence  and  comfort  of  their  faith,  that 
they  may  ho/ie  to  the  end  :  The  Holy  Spirit  is  the  Spirit  of  Coun- 
sel to  work  this  demonstration  and  clear  perception  in  their  souls, 
so  that  believing  they  may  rejoice  with  joy  U7isficakabie  and  full  of 
glory. They  are  naturally  without  strength,  and  have  no  spi- 
ritual power  of  tnclr  own  ;  and,  when  grace  is  given  and  an  op- 
portunity occurs,  they  have  no  ability  of  themselves  to  exert  it 
(or  any  just  and  gracious  purpose:  The  comforter  is  the  Spirit 
cx  MiglU  and  worketh  inightily  in  their  inner  man,  eKuUling  theiu 


SPIRIT  OF  WISDOM,  &c.  269 

both  to  Hvill  and  to  do  of  his  good  /ileasure  :  He  suffers  none  of 
his  to  be  barren  or  unfruitful ;  and  be  not  only  inspires  them 
with  readiness  to  every  good  word  and  work,  but  he  ordains  even 
the  works  themselves,  and  affords  his  people  strength  so  to  per- 
form them,  as  to  render  them  good  in  reality,  with  respect  to  God 
and  man  :  He  allows  none  that  belong  to  him  to  take  up  the  form 
of'  godliness  in  their  lips,  and  to  deny  the  power  of  it  in  their  lives. 
They  want  experience  and  establishment  in  the  truths  of  salva- 
tion :  He  is  the  Spirit  of  that  knowledge  and  experience,  and  ex- 
ercises their  minds  to  endzire  hardiness  as  good  soldiers  of  Christ, 
that  they  may  conflict  with  their  enemies,  and  become  at  length 
conquerors  and  more  than  conquerors,  through  him  that  loved 
them. — ^They  ought  to  be  devoted  to  God  in  heart  and  life, 
should  walk  as  in  his  presence,  and  should  be  prepared  for  his 
eternal  fruition  :  This  Holy  One  is  the  Spirit  of  the  fear  of  the 
Lord  to  effectuate  and  establish  these  heavenly  principles  in  their 
lives  and  souls. — Further  :  They  were  not  only  ignorant,  but  out 
of  the  way :  He  is  the  guide,  to  bring  them  again  into  the  right 
ivay,  to  walk  with  them  in  it,  and  to  conduct  them  safely  to  their 
journey's  end. — They  need  constant  instruction  :  He  is  their  sub- 
lime Teacher,  who  will  make  his  doctrine  descend  as  the  dew, 
and  his  lessons  of  grace,  like  the  early  and  the  latter  rain,  in  due 
seasons  He  will  water  them  every  moment ;  so  that  they  shall 
spring  and  grow,  and  bear  fruit  abundantly  to  his  glory. — As 
they  could  not  create  themselves  anew  ;  so  likewise  they  can- 
not frame  and  prepare  their  own  souls  for  the  everlasting  man- 
sions ;  This  blessed  Spirit  therefore  is  the  former,  maker,  fa- 
shioner, and  preparer  of  all  their  spirits  for  glory,  as  well  as  glory 
for  them  :  All  his  dispensations,  providences,  teachings,  and  sup- 
ports, concentrate  in  this  one  great  end,  that  they  might  be  eter- 
nally saved,  and  that  God  in  all  things  may  be  glorified  through 
Christ  Jesua. 

From  these  considerations,  the  dignity  of  the  person,  who  exe- 
cutes these  amazing  operations  in  myriads  of  souls  at  one  and  the 
same  time,  and  at  all  times  as  well  as  in  all  places,  without  inter- 
mission or  end  ;  and  the  vast  importance  of  the  opei'ations  them- 
selves, in  the  bliss  of  such  innumerable  multitudes  and  in  the 
glory  of  God  ;  may  evidently  appear,  and  perhaps  cannot  but  ap- 
pear, to  any  unprejudiced  or  awakened  mind.  But,  however,  to 
guard  us  (as  it  were),  against  a  contrary  conclusion,  absurd  as  the 
conclusion  is  even  in  reason,  as  well  as  repugnant  to  scripture  ; 
God  hath  given  such  a  positive  testinfiony  to  the  divinity  of  bis 


270  SPIRIT  01'   WISDOM,  See. 

Spirit  in  this  case,  as  ought  to  silence  the  most  audacious  tongue. 
He  himself  calls  this  Spirit,  as  his  first  and  leading  name  of  na- 
ture, the  Spirit  Jehovah ;  thereby  declaring,  that  He  is  able  to 
perform  all  the  stipulations  and  promises  of  the  everlasting  cove- 
nant revealed  to  his  people,  and  that  they  are  to  look  up  to  him 
for  the  performance  of  them,  both  in  time  and  eteraity.  Of  whom, 
beside  this  Spirit,  is  the  following  glorious  declaration  (to  men- 
tion no  others)  given  to  the  church,  which  contains  his  particular 
agencies  for  her  ?  Hast  thou  not  known  ?  hast  thou  not  heard^ 
that  the  everlasting  Alehim  Jehovah,  the  creator  of  the  ends  of 
the  earth  fainteth  not,  neither  is  weary  ?  there  is  no  searching  of 
his  inider standing.  He  giveth  fiower  to  the  faint ;  and  to  them 
(hat  have  no  might,  he  increaseth  strength  ;  even  the  youths  shall 
faint  and  be  weary  ;  and  the  young  men  shall  utterly  fall :  But 
they  that  wait  u/ion  the  Lord  shall  renew  their  strength  ;  they 
shall  mount  ufi  with  wings  as  eagles  ;  thexj  shall  run  and  not  be 
nveary,  and  they  shall  walk  and  not  faint.  Is.  xl.  28,  8cc.  Com- 
pare these  operations  with  the  Spirit's  titles  in  Is.  xi.  above  reci- 
ted ;  and  see  whether  they  do  not  answer  as  precisely,  as  the  name 
of  any  agent,  and  the  agency  signified  in  the  name,  possibly  can  do. 

And  now.  Reader,  what  says  thy  heart  to  all  this  ?  Canst  thou 
receive  it,  not  only  as  true,  but  (what  is  almost  as  important,  at 
least  to  thy  state)  true  to  thee?  Hast  thou  any  savour  of  these 
blessings  ;  and  are  the  names  and  offices  of  the  Spirit,  who  be- 
stows them,  as  ointment  fioured  forth  ?  Art  thou  led  into  the 
exfierience  of  these  doctrines ;  and  arc  not  the  doctrines  them- 
selves reviving  to   thy  soul  ? It  must,  it  will  be  so,  indeed. 

Thou  wilt  be  ready  to  break  forth  with  the  Psalmist  ;  how  pre- 
cious are  thy  thoughts,  the  whols  counsel  of  thy  revealed  will, 
unto  me,   O   God  .'   How  great  is  the  sum  of  thein  ? 

If  thou  nast  been  truly  convinced  of  thine  own  ignorance  and 
the  want  of  spiritual  wisdom  ;  nay,  what  is  more,  of  the  want  of 
cajiacity  to  attain  it,  and  the  inability  of  all  the  creatures  to  con- 
fer it  upon  thee  ;  thou  art  convinced  also,  that  the  Spirit  of  Wis- 
dom can  bestow  it  upon  thy  soul,  and  impart  the  power  to  exer- 
cise it,  when  bestow-ed.— .Thou  hast  seen,  that  this  wisdom  is 
not  a  wisdom  oi  words  only  ;  that  it  doth  not  consist  infne  sounds, 
but  im/ioriant  sense  ;  that  it  doth  not  sfieculatc  so  much  upon  its 
proper  objects,  as  taste  and  enjoy  them  ;*  that  it  is  an  acquaint- 

*  The  reader  may  Hnd  many  gracious  aiiJ  excellent  reflections  of  this 

kind  in  that  aclmirabls  Oration  of  Witsius,  entitled  devero  Theologo,  which 

•ujnctbe  too  m'ich  or  too  often  read,  ei'peciajly  by  young  professors  of  di 


SPIRIT  OF  WISDOM,  kc:  271 

ance  with  thingsi  imperceptible  indeed  in  themselves  to  the  ani- 
mal sense,  but  open  and  clear  to  this  wisdom  in  the  very  spirit 
and  purpose  of  them.  In  a  word,  they  are  the  things  of  God^ 
and  not  of  wen  :  And  thou  hast  been  taught  the  humbling  lesson, 
that  God  only  can  bestow  them  upon  thee.  Finding,  therefore,  in 
the  scripture  the  full  evidence  of  this  truth,  and  in  f/ty  oiun  soul 
the  deep  experience  of  its  necessity ;  thou  becomest  entirely 
persuaded,  that,  because  the  Spirit  is  God,  he  both  is,  and  is 
qualified  to  be  the  Spirit  of  Wisdoiyi  to  thy  soul,  and  to  all  the 
redeemed.  He  is  equally  necessary  to  thee,  as  to  them  ;  and  a 
man  must  be  credulous  with  a  witness  who  can  believe,  that  v. 
creature  is  able  to  extend  himself  to  myriads  of  other  creatures  5 
know  their  very  thoughts ;  supply  with  perfect  exactness,  what 
is  requisite  for  their  respective  instruction,  strength,  comfort, 
and  life,  through  all  the  ages  of  time  ;  and  at  length  carry  on  the 
•whole  ot  their  felicity  to  his  own  glory  throughout  eternity.  He, 
that  can  believe  such  a  monstrous  proposition,  rather  than  sub- 
mit to  God's  testimony  concerning  his  own  Spirit,  without  whom 
(as  it  hath  been  proved  in  the  course  of  these  Essays)  there  is  not 
one  operation  carried  on  either  in  the  natural  or  spiritual  world, 
and  to  whose  divinity  every  doctrine  of  the  gospel  has  a  direct 
and  indissoluble  relation  j  cannot  indeed  be  called  an  infidel  in  a 
certain  sense,  but  a  very  devoted  believer  in  human  authority  in 
direct  contradiction  to  the  divine.  He  doubts  of  God's  infallibil- 
ity ;  but  he  swallows,  by  wholesale,  the  infallible  omniscience  of 
that  stupendous  reason,  which  exalts  itself  against  all  that  is  cal- 
led God  and  denies  the  only  Lord  God  and  our  Saviour  Jesus 
Christ.  "  That  person  can  very  easily  believe  men  in  opposition 
to  God  (says  Cyprian),  who  will  not  believe  God  in  opposition 
to  men."  Or,  perhaps  (as  some  have  done)  they  will  make  a 
merit  of  doubting  upon  every  thing.  It  would  not  be  an  unfair 
question  to  ask  these  sages,  whether  they  do  not  doubt  of  their 
very  doubts,  and  whether  in  doubting  they  are  sure  if  they  doubt 
at  all.  For,  if  they  doubt  not  of  their  very  doubts,  they  become 
ielievers  in  unbelief:  But,  if  they  do  doubt  of  them,  they  are 
unbelievers  of  that  very  reason,  which  they  pretend  to  admire, 
and  by  which  they  have  acquired  the  whole  art  of  doubting.  Ad- 
mirable sophists  !  who  learn  the  knack  of  deluding  others,  by 
first  playing  the  cheat  upbn  their  own  selves. To  such  mighty 

vinity.  The  elegance  of  the  composition,  gTcat  as  it  must  be  allowed  to  be, 
is  nothing  in  comparison  to  that  amiable  spirit  of  evangtjlical  truth  and  ho- 
'ine??;,  which  breathes  in  every  ]inc. 


272  SPIRIT  OF  WISDOM,  &c, 

lengths  can  man's  boasted  reason  lead  him;  and,  though  it  be  ^-^ 
depraved  and    short-sighted   as  not  to  be  able  to  explain  any  one 
substance  in  the  world  as  to  the  mode  of  its  existence,  nor  yet  to 
shew  how  a  man's  own  spirit  acts  upon  his  own  body,  nor  how  s» 
different  a  principle  should  be  confined  for  any  period  of  time  to  a 
lump  of  matter ;  it  can  arrogate  to  comprehend  the  incomprehen- 
sible, to  define   the  indefinable,  and  to  assert  that  God  must  be 
t/iis  and  the  ot/ier,  while  it  knows  nothing  essentially  of  any  one 
of  his   creatures.     But   this  is  reason^  and  sense,  and  ivisdom  ; 
and,  further,  his  rati  oJial  religion,  natural  religion,  the  religion 
of  very  great  reasoners;  who,  above  sixteen  imndred  years  aftCF 
the  Apostles,  have  made  a  wonderful  discovery,  ti^al  all   tlie  first 
ages  of  Christianity  were  involved  in  fanaticism,  and  stupidity^ 
•without  any  rational  ideas  of  religion  or  any  just  conceptions  of 
truth.     And  yet,  without  much  presumption,  it  n.'ay  be  creditedj 
that  if  some  of  these  immortal  rationalists  had  lived  in  those  ear- 
ly times,  when  "  the  blood  ot  martyrs  was  the  seed  of  tae  Church ;" 
their  great  reasoning  faculty  would  have  found  out  twenty  argu- 
ments,   why  a  man  should  not  forsake  all  and  die  for  Christ,  for 
one,  why  he  should. — But,  when  it  is  considered,  that  all  this  re- 
spect is  paid  to  reason,  in  order   to  get  rid  of  the  Holy  Spirit's 
agency  in  the  minds  of  men,  and,  by  that  riddance,  to  prepare  the 
way  for  something  else  ;  though  one  cannot  admire  the  reasoning 
powers  or  the  arguments  which  are  to  effect  this,  one  may  be  as-* 
tonished  at  the  effrontery  of  the  artifice,  which  aims  to  overthrow 
all  Christianity,  and  to  put  men  exactly  upon  the  level  of  the  el- 
der Heathens.     These  certamly  had  as  acute  and  strong  under- 
standings, as  perhaps  any  moderns  will  pretend  to,  in  the  discov- 
ery of  divine  things  :  yet  they  had  so  much  modesty  as  to  confess, 
that  God  was  unknoivJi  to  their  faculties,  nor  was  He  an  object  to 
be  discovered  by  them.      But,  let  these  people  but  once  prevail 
in  exploding  the  necessity  of  the  Holy  Spirit's  internal  operations 
in  the  souls  of  men  ;  or  (what  will  finally  amount  exactly  to  the 
same  thing)  let  them  once  gain  credit  to  their  assertions,  that  he 
is  a  creature,  an  emanation,  s^  virtue,  a  name,  or  at  most  an  inje- 
rior  God  ;  it  is  very  easy  to  see,  how  they  may  demolish  the  whole 
Christian  fabric,  and  put  the  gospel  of  Jesus  (as  some  already 
have  had  the  boldness  to  do)  upon  the  same  footing  with  the  Ko- 
ran  of  Mahomet.     As  they  set  out  upon  a  principle,  which  is  di- 
ametrically opposite  to  the  first  great  principle  of  the  Bible,  viz. 

THAT  NO  MAN  CAN  KNOW  GoD,  OR  THE  THINGS  OF  GoD,  BUT 

Hv  HIS  OWN  bevelation;  it  is  no  sort   ef  wonder,  that  their 


SPIRIT  OF  WISDOM,  Sec.  273 

/Inductions  should  contradict  its  sublimests  truths.  It  could  not 
be  otherwise  ;  partly  because  these  truths  were  never  the  ob' 
jects  of  reason^  but  oi  faith  only  ;  and  partly  because  the  minds 
of  men  are  fallen  and  perverted,  and. consequently  different  fronx 
themselves  at  different  times,  as  well  as  contradictory  to  the  minds 
of  others  :  And  this  is  the  surest  proof  that  can  be,  of  the  fa/lacj 
and  imfierfecdon  of  human  reason,  and  in  divine  things  especially. 
Were  this  duly  settled,  we  should  hear  but  little  more  of,  wha^, 
the  world  calls,  rational  religion,  natural  religion,  &c.  which 
are  just  as  proper  epithets  to  be  joined  witb  the  word  religion,  as 
idolatrous,  heathenish,  &c.  the  notions  to  which  these  terms  are 
applied,  being  alike  the  corrufited  offspring  of  humaii  brains. 
They  are  altogether  but  impotent  stretches  to  supersede  or  get; 
rid  of  the  Bible.  But  if  the  gates  of  Hell  cannot  /irevail  in  such 
an  enterprize  ;  the  gates  of  earth  (as  often  hath  been  the  case) 
can  scarce  expect  a  better  fate.  "  Light  of  this  sort  (says  Dr. 
John  Edwards)  is  but  the  prologue  to  eternal  darkness." 

All  this,  however,  may  deserve  the  name  of  cunning,  which 
(as  Lord  Bacon  calls  it)  is  "  crooked  or  left-handed  wisdom  ;*'  but 
there  is  not  one  grain  of  true  wisdo7n  in  the  whole  procedure. 
For  since  the  Holy  Spirit  is  indeed  God,  and  since  Jehovah  him- 
self hath  declared  this  for  a  truth  ;  the  blasphemers  of  his  divini- 
ty can  have  but  a  sorry  account  to  make  with  him,  when  they 
present  the  sum  total  of  their  lives  and  sayings.  There  is  a  fear- 
ful text  against  them,  which,  it  is  presumed,  "  all  the  copies  of 
the  New  Testament  may  have  extant ;"  and  which  if  they  realljr 
believed  to  be  of  divine  authority,  one  cannot  call  their  hardiness 
very  reasonable,  though  peihaps  it  may  be  very  confident  and 
daring.  It  seems  a  great  stake  to  venture  ;  and  a  man  must  have 
more  courage  than  becomes  a  Christian,  who,  as  such,  dares  to 
hazard  any  thing,  rather  than  the  salvation  of  his  soul.  But  this 
sad  hazard  every  man  makes,  who  presumes  upon  the  sufficiency 
of  his  own  reason,  either  without  or  in  contradiction  to  the  reve- 
lation of  God. 

Though  ignorance  is  certainly  to  be  avoided,  and  that  man  is 
brutish  who  desires  not  to  knew  ;  yet  it  is  much  to  be  lamented^ 
that  people  of  the  finest  parts,  and  those  who  have  the  greatest 
compass  of  human  erudition,  are  most  exposed  to  the  infelicity 
of  thinking  highly  of  themselves,  and  of  becoming  dupes  to  ttieir 
own  vanity  or  the  splendid  fallacies  of  the  human  understanding. 
In  proportion,  as  they  can  make  these  fallacies  shining  and  spe- 
cious (whkh  men  of  v.it.  and  abilities  are  always  capable  of  ma,- 

voi,  ji.  I   1 


ar*  SPIRIT  OF  WISDOM,  &e. 

king,  upon  the  wildest  paradoxes  and  reveries ;)  they  are  the 
more  liable  to  be  ensnared  themselves,  as  well  as  more  dange- 
rous in  deluding  others.     Most  of  the  arch-heretics  were  men  of 
undoubted   parts  and  accomplishments,  as  to  the  world  :    But 
they  sought  distinction  by  those  parts,  invented  new  opinions  to 
create  it,  and  at  length  became  the  victims  of  their  own  vanity 
and  pride.    It  was  a  just  remark  of  the  excellent  Philip  Henry  ; 
"  a  head  full  of  vain  and  unprofitable  notions,  meeting  with  a 
Iieart  full  of  pride  and  self-conceit,  disposes  a  man  directly  to  be 
an  Atheist."     Every  body  seems  delighted  with  a  polished  stylcj 
the  charms  of  wit,  the  refinements  of  knowledge,  and  that  com- 
bination of  distributed  ideas  which  is  the  characteristic  effort  of 
genius  ;  but  every  body  does  not  see  the  danger  which  attends 
these  illustrious  qualities,  not  even  those  who  possess  them,  nor 
how  much  more  mischief  they  are  the  more  likely  to  work  (with- 
out superior  guidance)  and  above  all  in  spiritual  concerns.     None 
of  these  things  are  nvisdornjor  even  iirancAes  of  wisdom  ;  because 
they  are  and  have  been  employed  by  men,  whom  common  sense 
must  condemn,  to  the  most  undeniable  follies,  and  for  the  most 
miserable  ends.     A  wise  man  may  possibly  have  them;  and  so 
may  a  fool.     The  world,  it  may  be,  will  not  call  him  by  that  name, 
who  is  so  endowed  ;  but  he  must  be  so,  who  knows  not  or  neg- 
lects his  true  interest.     The  famous  Lord  Rochester,  the  fine- 
ness of  whose  genius  is  undisputed,  thought  thus  of  himself, 
when  he  was  brought  to  consider,  with  how  little  wisdom  he  had 
used  that  genius.     And  graver  men  than  he^  men  possessed  of 
the  most  uncommon  erudition,  have  lamented  at  last  the  misera- 
ble  prostitution  of  their  time  to  pursuits,  which  did  not  make 
them  more  wise  and  knowing  for  eternity,  nor  dispose  them  bet- 
ter for  the  enjoyment  of  it.     Cyprian,  a  great  and  a  good  man, 
\ised  to  say.  Give  me   the  master  meaning   his   Tertullian  :  He 
had  called  more  wisely  as  Selden  and  some  others  did  in  their 
last  days,  for  the  Bible  I  the  Bible  !  nothing  but  the  Bible  I  Here 
alone  is  truth  without  error,  or  the  danger  of  error ;  but  fine 
parts  and  learning,  though  in  themselves  neither  one  nor  the  oth- 
er, have  often  been  engaged  in  the  service  of  both.    Error  needs 
ihem  much,  to  make  itself  plausible  ;  but  truth  appears,  most 
beautiful,  when  stripped  of  all  ornaments  but  its  own. 

The  wisest  of  men,  or  rather  God  by  him,  gives  a  strong  cau- 
tion, therefore,  on  this  head Lean  not   to  thine   own  under' 

standing  ;  for  he  that  trusteth  his  own  heart  is  a  fool.  Prov.  iii.  5. 
Hfid  xxxviii.  26.    True  wisdomj  on  the  contrary,  is  simple,  pure. 


SPIRIT  OF  WISDOM,  &c.  sn 

smd  removed  from  the  appearance  of  vanity,  even  in  natural  things  : 
and  the  purest  wisdom  of  all,  which  the  spirit  of  God  communi- 
cates to  believers,  is  still  more  so.  This  flows  from  God,  who  is 
all  purity  and  simplicity ;  it  is  supported  by  him,  to  the  contempt 
of  that  wisdom  of  fools— o?2ssim«v'arion  and  ^-zii/e;  it  is  carried  on 
towards  the  enjoyment  of  a  spiritual  and  everlasting  interest,  and 
it  ends,  where  folly  never  can  end,  in  the  salvation  of  the  soul 
The  meanest  peasant,  who  can  speak  his  own  language  but  im- 
perfectly, may  through  this  wisdom  converse  deeply  with  God ; 
not  by  the  rules  of  gt-ammar  indeed,  nor  by  rhetorical  flourishes, 
but  by  (what  is  infinitely  beyond  these  poor  arts)  the  language  of 
Sfiiritsy  which  God  understands,  the  heart  feels,  and  all  Heaven 
intimately  knows.  T/ie  groanings^  ivMch  camtot  be  uttered^  have 
an  eloquence,  which  moves  the  courts  of  glory,  and  the  very 
God  of  glory.  There  is  a  pathos  in  these,  which  finds  all  lan- 
guage poor,  and,  sometimes,  leaving  it  as  such,  aims  to  convey 
itself  by  that  vehemence  of  spirit  and  life,  which  the  God  of  spirit 
and  of  life,  both  loves  and  comprehends.  Here,  the  unlettered 
clown,  possessed  with  this  gracious  wisdom,  soars  beyond  the 
learned  and  the  wise  of  this  world,  keeps  better  company  than 
they,  talks  a  more  noble  language,  enjoys  more  exalted  and  re» 
fmed  sentiments,  feels  higher  sensations,  has  more  just  and  gen- 
erous gratifications,  takes  more  extensive  views,  estimates  life 
and  time  with  better  reason,  meets  death  with  more  courage,  and 
at  length  enters  into  glory  (where  the  comparison  ends)  with  un- 
speakable triumph.  This  is  his  wisdom ;  not  radically,  but  im- 
parted to  him :  and  is  it  not  the  very  same  wisdom,  which  the 
most  learned  Christians  desire,  above  all  things,  to  obtain  ?  Most 
assuredly  ;  for,  in  fact,  there  is  no  other.  Nothing  can  be  truly 
wisdom,  which  doth  not  render  a  man  better  and  happier  for  eter- 
nity. Where,  then,  shall  we  find  this,  except  in  the  Bible  ?  By 
whom  shall  we  obtain  this,  but  6;/ the  Spirit  of  Wisdom?  And 
ivhat  are  they,  then,  who  despise  or  reject  both  ? — The  answer 
is  a  harsh  monosyllable  in  proud  ears ;  and  a  man  would  not  ven- 
ture to  utter  it,  but  from  something  better  than  man's  authority. 

These  considerations  may  afford  some  comfort  to  ignorant  be- 
lievers, who  fancy  themselves  low  in  God's  favor,  because  they 
are  low  in  the  reading  of  men's  books  :  nor  can  they  give  any  just 
cause  of  offence  to  the  most  literary  Christians.  1{  these  are  truly 
enlightened,  they  see,  that  they  must  sit  upon  the  same  form 
with  the  meanest  believers,  must  learn  the  same  lessons  from 
the  same  divine  master,  and  become  fooU^  in  the  apprehension  of 


2f§  SPIRIT  OF  WISDOM,  &c. 

their  own  sense  and  capacity,  that  they  may  be  wise  indeed.  Both 
the  one  and  the  other  are  brought  to  be  convinced,  that  there  is 
but  one  wisdom,  and  but  one  way  of  obtaining  it :  they  hav?  als» 
but  one  lieart,  under  the  divine  impression,  in  the  enjoyment  of 
that  Wisdom.  "  He,  who  would  be  much  with  God  (which  is 
the  only  -way  of  being  wise,)  let  hiin,  says  Austin,  often  pray  over 
and  read  his  Bible  ;  for  when  we  pray,  ivc  speak  with  God ;  and 
when  we  read,  he  speaks  with  us."  These  are  the  stated  meanii 
of  obtaining  and  improving  in  this  wisdom.  The  temfile  of  God 
/«  in  the  believer ;  and,  be  his  body  wherever  it  may,  his  soul  may 
be  at  Church,  (as  it  were)  all  tiie  day  long,  and  so  firay  without 
ceasing.  Here  he  may  draw  wisdom  continually.  Inlikemanntr 
outward  ordinance?  become  truly  refreshing,  and  (according  to 
Iheir  name)  meanti  of  grace  :  the  grace  and  the  means  are  togeth- 
er with  hi.n  ;  and  he  gloi  ifies  God  in  both.  They  consequently 
increase  this  wisdom,  and  establish  i^  to  the  end,  through  the 
blessing  of  the  Spirit  of  Wisdom.  For,  as  the  wisdom  is  but  words 
^vithout  hivi  ;  He  is  the  spirit  and  life  to  make  his  own  wisdom 
real,  and  living,  and  spiritual,  to  all  his  people, 

This  Spirit  will  be  ever  known  as  the  S/iirit  of  JVisdom,  beyond 
the  grave:  when  the  faithful  enter  glory,  they  shall  know  even  as 
they  arc  krioivn  ;  not  by  the  iTicdium  of  sense  or  sensible  objects, 
as  in  this  v;orld,  but  by  an  immediate  communion  with  their  God. 
In  that  pure  and  exalted  state,  the  faculties  of  their  souls,  now 
fettered  and  loaded  with  matter,  will  doubtless  have  a  manner  of 
perception  neither  attainable  nor  c<"nceivable  here.  They  will  see 
Christ  as  he  is,  which  now  they  cannot;  and  shall  be  for  ever 
like  unto  him,  which  now  ihey  arc  not.  IJovv'  they  will  maintain 
an  intercourse  with  the  spirits  in  eternity^  we  can  at  most  but 
faintly  imagine;  but  certainly  by  sympathies  and  attractions,  dc- 
yoid  of  all  gross  sensation  and  its  mistakes  or  interruptions,  and 
probably  by  that  intuitive  communication  \vluch  good  men  often 
feel  below,  in  the  impressiuni}  of  grace  upon  their  fiouls.  When 
they  are  ail  spirit,  and  life,  and  holiness,  it  is  in)possible  but 
that  they  must  perceive  and  comprehend  vastly  beyond  the  most 
txalted  sublimities  imaginable  here,  and  enjoy  a  scope  of  wisdom, 
which,  however  rempte  from  the  infinitude  of  that  attribute  in 
God,  will  possibly  be;  beyond  all  qompavison  with  the  highest 
liieasure  of  it  in  this  life,  and  even  there  shall  be  growing  through 
all  the  successions  of  the  ages  of  eternity.  Tlie  object  of  kno^^- 
ledge  is  infinite  ;  and,  therefore,  the  created  faculties  of  knowing 
fee  they  eyer  so  immensely  extended,  will  always  bg  inAnitgly 


Spirit  of  ^VISDO  m,  &e.  2;^ 

beneath  it.*  How  then,  may  the  heirs  of  salvation  rejoice  in  thu 
unsjieakable  gifty  ar.d  in  the  adorable  giver  1  How  ought  they  to  ^ 
worship  and  glorify  him  ;  who  sought  them,  when  they  wander- 
ed out  of  the  right  way  ;  who  gave  them  eyes,  to  see,  at  once  their 
own  error  and  his  rectitude  ;  who  guided  them  constantly  by  his 
counsel ;  and  who  finally  receives  them  to  his  glory  1  And  how 
mayest  thou  rejoice,  dear  reader,  if  God  hath  had  mercy  on  thee, 
and  made  thee  one  of  this  happy  number  !  Thou  wast,  in  time 
past,  as  a  sheep  going  astray  ;  leaving  home  for  a  wilderness,  and 

*  Thoug'h  it  may  seem  a  digression  from  the  immediate  subject  of  this 
essay,  the  sei-ious  reader  will  forgive  a  short  reflection  or  two  upon  a  point, 
which  has  often  oppressed,  if  not  depressed,  many  a  serious  mxnd  ;  namely, 
the  apparent  insig'nificLOice  and  minuteness  of  its  own  being.  But  the  di- 
mensions of  the  soul  (speaking  after  the  manner  of  corporal  existence) 
are  not  to  be  considered  merely  as  commensui-ate  with  tliose  of  the  body  ; 
for  as  the  cogitations  of  the  spu-it  of  a  man  can  act,  and  do  exceedingly  ex- 
tend themselves,  far  beyond  the  measure  and  povrer  of  that  material  frame, 
which  is  its  temporary  seat  and  residence  ;  so  it  seems  highly  probable,  that, 
when  the  spint  is  unconfined  by  gross  substance,  it  shall  be  ddated  and  ex- 
panded at  one  time,  or  contracted  and  compacted  at  another,  according  to 
the  measure  and  operations,  which  God  m  his  love  may  assign  it.  Yet  all 
this  may  be  ordei-ed  as  much  above  the  remotest  approach  to  corporeity 
even  in  its  glorified  state,  as  the  mode  of  our  Lord's  glorified  body  confes- 
sedly transcends  all  those  present  conceptions,  which  we  are  at  presentable 
to  form  concerning  the  mode  of  our  own  corruptible  bodies.  VVith  respect 
indeed  to  the  Godhead  and  his  infinitude,  all  measures  of  being,  so  fiir  as 
we  are  able  to  conceive  of  measures,  may  dii^'er  little  as  to  him,  however 
their  magnitude  or  minuteness  may  strike  us.  We  find  however  m  scripture, 
that  Christ  cast  out  of  one  individual  man  a  legion  of  devils  (Luke  viii.  30.)  ; 
and  vet  Satan  himself,  the  prince  of  the  devils,  is  said  to  -.vork  in  the  hearts  of 
the  children  of  disobedience  .■  and,  if  to  work  in  them,  certainly  to  reside  in 
or  act  txpon  them  according  to  the  mode  and  limited  force  of  his  being. 
But  if  an  evil  and  accursed  spirit  is  capable  of  so  much  extension  in  liim.- 
self,  and  of  so  diversified  a  capacity  with  respect  to  his  powers  ;  what  have 
not  we  to  bs;li,eve  concerning  the  spirits  ofjvst  men  made  perfect,  relati\  e  to 
the  greatness  of  their  glorified  existence,  and  the  vastness  of  their  abilities 
to  shew  forth  the  praises  of  their  divine  Redeemer  ?  What  can  be  said 
against  the  erlargement  of  their  powers,  even  like  those  of  Angels,  to  ut- 
ter  the  wonders  of  his  love,  to  worlds  .almost  infinite  in  number  and  place, 
and  to  beings  of  glory  and  power  beyond  all  present  conceptions  of  created 
nature  ?  Who  can  doubt,  but,  if  all  heaven  is  to  wring  with  the  triumphs  of 
Jesus  Immanupl,  that  those,  who  iiave  been  tlie  immediate  occasion  of  Ins  asr 
suming  that  n  une  and  character,  will  be  the  happy  instrimients  of  declaring 
those  triumphs  to  listening  myriads  throughout  that  unbounded  region,  and 
of  finding  new  and  new  myriads  to  inform  and  commune  with  upon  the  bliss- 
ful theme  throughout  eternity  ? 'Tis   indeed  a  ravishing  prospect,  and 

lifts  up  the  mind,  above  its  present  narrow  scale  of  being  and  employment, 
to  an  ardent  desire  for  the  fidfilment  of  so  much  blissfulness  in  itself,  and 
of  so  much  usefulness  in  a  more  exalted  and  extensive  occupation.  "  O  my 
soul  (may  the  Christian  say)  though  now  thou  seemest  a  mere  atom  or  a  con- 
temptible littleness  in  the  magnitude  and  hnmensity  of  the  creation  of  God  ; 
yet  be  not  dismayed  at  thine  own  meanness  and  insignificance,  as  tliough 
thou  couldest  be  slighted  or  forgotten  ;  for  thy  liedcemer  is  mighty,  and,  as 
te  is  the  fulness  which  filleth  all  in  all,  so  shalt  thou  be  raised  up,  I'ar  above 
all  earthly  and  contracted  meastu-es  of  exlstt^nce,  to  be  fdkd  vith  kim  un^ 
|o  be  like  unto  him  for  ^\\v  ^nd  ever  i" 


2T»  SPIRIT  OF  WISDOM,  8cc. 

the  earth  which  God  haih  cursed,  for  the  Hell  which  God  hath 
damned.  Thou  mayest  truly  say,  with  the  ancient  Christian 
poet, 

— ■ erravi  tempore  multo. 

Gens  &  e^o/ui,  perversa  mente  moratv&.* 

■Which  may  be  rendered, 

Erring'  from  God,  and  in  perverseness  strong, 
A  Heathen  oice  I  was,  and  erred  long. 

He  brought  thee  to  thy  rit^/il  mind.  This  S/iirit  of  wisdom  made 
thee,  what  thoa  wast  not  born, — a  Ciu'istian  !  who,  contrary  to  the 
common  notion,  is  a  person  not  to  be  known  by  his  name,  but  by 
Ills  nature.  He  began,  by  teaching  thee  thine  own  ignorance,  and 
thine  utter  need  of  his  help.  He  hath  bent,  not  merely  thy  knees 
in  prayer,  but  (what  none  but  his  power  could  bend)  the  stubborn 
tempers  of  thy  soul.  How  often  hast  thou  cried  in  secret ;  "  Lord 
save,  or  I  perish  !  I  feel  myself  a  wretched,  blind,  and  worthless 
worm  ;  without /jowt'r  to  do  good  when  I  would,  and  without  iviU 
to  do  it  when  I  ought.  I  commit  a  thousand  mistakes  in  my  ap- 
prehensions, which  I  could  not  bear  that  men  should  know,  lest 
thcv  should  esteem  me  for  a  fool ;  but  they  are  all  known  to  thee, 
even  all  my  straying  and  my  stupid  thoughts  ;  and  shall  I,  can  I 
presume  myself  to  be  wise  in  thy  sight,  or  Jive  without  depeii- 
dence  upon  thee,  O  thou  S/iirit  of  Wisdotn,  for  tuition  and  gui- 
dance all  my  days  !  Adorable  comforter^  I  would  renounce  myself 
and  all  the  fancied  powers  of  my  nature,  and  would  roll  all  wi'.hout 
reserve,  upon  thy  conduct  and  truth,  now  and  for  ever,  through  my 
covenant-head  Christ  Jesus  !"■ — Thou  canst  look  back  upon  such 
secret  moments  aa  these,  and  canst  remember  too,  that  these 
longings  and  resignations  of  soui  did  not  pass  away  without  some 
token  ff^r  good.  At  least  thou  wast  strengthened,  if  not  comforts 
cd  ;  emboldened  if  not  lifted  up,  to  ^o  on  thy  luaij  rejoicing:  Go 
on,  ond  prosper,  blessed  soul :  The  Lord  is  with  thee.  He  is  the 
faithful  add  true  witness ;  and  he  neither  will  nor  can,  consistent 
with  his  own  word,  promise,  and  oath,  suffer  so  much  as  one  hair 
of  thine  head  to  perish,  or  the  least  portion  of  his  own  grace  to  be 
lost.  O  with  what  peace  art  thou  privileged  to  live  ;  with  what 
hope  art  thou  encouraged  to  die  I  Death  can  make  no  change  to 
thee,  but  what  is  for  thy  good  :  Death  is  not  the  end  of  thy  nature, 
but  of  thy  sin  :  Death  doth  not  destroy  the  least  trie  life,  but  con- 
iummates  that  life,  which  is  everlasting,  wi'.h  everlasting  glory. 

*  ron)modian>:«:,  r-pu4  Cave  ///:/    li' 


POWER.  279 

What  a  gainer  then  is  the  Christian  by  death  !  What  profit  is  it 
for  him  to  die  !  Say  then,  "  Leap  my  soul,  beyond  the  utmont 
bounds  of  the  everlasting  hills  ;  spring  upwards  to  him  that  made 
them  ;  mount  to  God,  Father^  Son,  and  S/iirif,  Jehovah  the  Al- 
mighty !  Thou  hast  said — look  to  me  and  be  saved — I  look,  and  I 
long  :  I  have  nvaited  for  thij  salvation,  O  Lord  !  Nor  can  I  look, 
and  long,  and  wait  in  vain.  Thou  hast  kindled  this  holy  fire,  that 
the  flame  might  rise  upwards  to  thy  glory,  and  warm  my  own 
heart  beneath,  and  enlighten  others  around  me.  O  pour  thy  sa- 
cred oil  upon  it,  that  it  may  rise  higher  and  burn  brighter,  that  it 
may  illustrate  thy  praise  and  increase  my  joy,  throughout  eternity.** 
So  be  it !  Amen  ! 


POWER. 

GOD  is  pleased  to  convey  to  the  minds  of  his  people  sucJi 
notices  of  his  divine  nature,  as  they  are  able  to  know,  or  such  as 
are  expedient  for  them  to  believe,  by  a  variety  of  names  and  attri- 
butes. No  variety,  however,  exists  in  God,  nor  is  there  any  dif- 
ference in  the  divine  perfections;  for,  as  he  himself  is  a  pure^ 
simple  and  uncompounded  being,  all  his  acts  and  energies  do  ne- 
cessarily flow  in  purity  and  simplicity,  without  division  or  sepa- 
ration. But,as  our  narrow  capacities  cannot  duly  or  fully  consider 
him  in  the  mode  oi his  existence  ;  he  hath  vouchsafed  to  comrai;- 
nicate  the  knowledge  of  himself,  according  to  the  mode  of  our  ex- 
istence, and,  by  presenting  to  us  the  distinctions  in  his  attributes, 
hath  enabled  us  to  reflect  upon  the  attributes  themselves,  one  by 
one,  with  that  advantage  and  comfort,  Avhich  we  were  not  able  to 
receive  from  an  abstract  view  of  the  whole  together.  For  though 
one  attribute  of  God  doth  inseparably  and  actually  include  all  the 
rest :  yet  we  cannot  understand  it  in  this  respect  for  our  edifica- 
tion^ which  is  the  end  God  proposes  in  all  the  revelations  of  him- 
self; nor  can  we  Unite  the  several  acts  of  love,  power,  wisdonij, 
mercy,  truth,  justice,  &c.  (as  they  appear  to  us)  into  one  uncom 
pounded  act,  according  to  the  reality  of  its  existence  in  the  divine 
nature.  We  cannot  do  this  even  in  his  creatures.  We  cannot 
comprehend,  respecting  ourselves,  how  the  five  senses  of  the  bo- 
dy unite  with  the  reason,  memory,  will,  and  other  faculties  of  the 
soul,  to  pursue  w  complete  any  one  action  ;  nor  see  all  the  colors, 
ivhich  are  occasioned  by  the  refraction  of  the  same  ray  of  light. 


i880  POWER. 

%ithout  distinclion  or  distribution  as  they  are  in  thcmsclvcsj  b^ 
one  application  of  our  sight.  When  we  think  of  God's  justice^ 
we  are  obliged  to  set  it  off  (as  it  were)  from  his  mercy  ;  because, 
liowever  the  two  attributes  may  exist  (as  they  certainly  do)  in  a 
perfect  unity  and  without  any  distinction  at  all  in  him,  we  cannot 
conceive  of  their  action  in  this  way  towards  ourselves  :  We  must 
look  upon  ejjch  apart,  or  we  shall  understand  neither  of  them,  and 
perhaps  nothing  right  or  clear  concerning  their  importance  to  us. 
Our  case  is  the  same  with  all  the  other  attributes  ;  and  if  we  at- 
tempt to  conceive  of  them  in  any  other  manner,  we  find  our  minds 
bewildered  in  an  inextricable  labyrinth,  and  we  feel  nothing  but 
amazement  instead  of  knowledge.  As  our  bodily  eye  cannot  take 
into  view  all  objects  at  once  ;  so  much  less  can  the  eye  of  oui* 
minds  behold  the  infinite  author  of  all  objects.  For  this  reasons 
the  Lord  suits  himself  to  our  apprehensions,  and  reveals  the  truths 
concerning  his  sublime  nature  in  a  manner,  which  bears  the  near- 
est analogy  to  our  own.  Man,  in  this  respect,  as  well  as  others, 
might  be  said  to  have  been  created  in  the  image  of  God  ;  because, 
in  his  perfect  state,  he  was  to  survey  God  after  the  similitude  of 
himself,  and  to  consider  the  mode  of  God's  own  action  to  him,  ac* 
cording  to  the  mode  of  his  action  in  the  world.  He  had  a  noble 
communion  with  his  Creator  for  this  end  ;  but  he  lost  it  by  his 
transgression,  and  then  fell  into  that  spiritual  death,  which  had 
been  threatened,  and  which  involved  his  nature  in  darkness,  error, 
and  evil.  His  frame  and  constitution,  however,  were  radically  the 
same:  And,  therefore,  when  God  revealed  himself  for  redemption, 
the  mode  of  his  instruction  was  accommodated,  as  before,  to  the 
natural  capacity  of  the  redeemed. 

It  seems  proper  to  premise  this  to  shew^  that,  as  all  God's  at- 
tributes and  perfections  are  one  in  themselves,  or  rather  one  in 
hiJii,  so  they  are  not  communicable  to  any  creatures,  nor  act  *f/m- 
ratclxj  from  himself.  Wherever  any  one  of  God's  attributes  acts 
(speaking  after  the  human  conception  of  this  sublime  truth,) 
there  God  acts  :  he  is  his  own  energy ;  and  his  energy  is  himself. 
He  is  not  simply /^owcr,  as  we  understand  of  an  attribute  carried 
out  into  act,  but  afiore /io'jycr  in  himself,  and  is  the  being  from 
•whom  whatever  we  know  or  can  conceive  of  power  primarily  pro- 
ceeds, rhe  same  may  be  said  of  all  his  other  perfections.  From 
hence  it  will  follow,  that  to  whomsoever  these  attributies  and  per- 
fections are  ascribed  either  by  the  testimony  of  God  himself,  or  of 
those  to  whom  lie  \\\\\\  revealed  his  will;  that  bdfig  is  and  can  be 
no  other  than  Co;l.  Oihcrwif.e  the  a.scription  wohUI  not  be  true :  anri 


POWEfi.  281 

Wod  can  testify  nothingbut  truth.  But  these  very  attributes  and  per- 
fections arc  ascribed  by  God  himself,  and  by  men  inspired  by  him, 
to  one  person  called  the  Son  of  God,  to  another  person  called  the 
iloly  S/drity sind  to  a  third  styled  the  Fathers  each  of  whom  exer- 
cises those  attributes,  with  relation  to  men,  in  a  mode  distinct 
from  the  mode  of  all  the  others,  or  with  expressions  of  their  dis- 
tinct and  particular  action.  From  whence  it  unavoidably  follow^, 
that  these  three  /lersons  are  respectively  and  essentially  God  ;  and 
yet,  because  of  divine  revelation  and  the  simplicity  of  the  divine 
nature,  in  a  manner  inconceivable  by  us,  buto«e  Godhead.  - 

Among  the  other  attributes,  we  may  consider  this  of  Power: 
and  we  shall  find  that  this  glory  of  the  divine  nature  is  ascribed  as 
such  to  each  of  the  divine  persons,  and  that  it  is  not  and  cannot 
be  so  ascribed  to  any  creature.  It  is  applied  to  each,  as  to  an  in- 
divisible person  in  that  one  Godhead,  who  is  pure  act,  essential 
power,  and  the  first  mover  in  all  that  acts  or  has  power.  There 
is  no  power  but  of  God,  is  an  infallible  axiom:  and  the  times  and 
the  seasons  the  Father  hath  put  in  his  own  power,  i9  an  axiom 
equally  undeniable.  The  Father,  then,  hath  power,  in  a  manner 
superior  to  all  creatures.  Christ  also  is  set  in  the  hea-veyihj  places 
far  above  all  principality,  and  power,  and  might,  and  dominion^ 
and  every  name  that  is  named,  not  only  in  this  world,  but  also 
in  that  which  is  to  come.  Eph.  i.  21,  Now,  if  Christ  be  above^ 
and /ar  afioTye  all  these,  it  will  follow,  that  Christ  hath  a  divine 
nature  and  so  is  God  ;  or  else,  that  he  is  exalledyar  above  himself, 
because  he  is  exalted  above  e-wert/Hawzf,  or  idea  that  can  be  raised, 
in  the  natural  and  spiritual  world.  Again,  he  is  styled  the  head 
of  all  principality  a7id  power.  Col.ii,  10.  Rise  as  high  as  possible 
in  the  idea  of  rule  and  power,  he  is  still  the  head  or  spring  of 
them;  so  that  there  is  no  power  or  rule  but  of  him:  and,  if  this 
be  not  asserting  his  divinity,  words  can  never  declare  it.  The 
Spirit  likewise  is  termed  the  Spirit  of  Might ;  because  of  all  pow- 
er he  is  the  very  life  and  Spirit,  its  energy,  and  its  act.  Hence 
the  Apostle  says,  that  the  mighty  signs  and  wonders  wrought  inf 
Christ,  or  through  Christ  by  his  disciples,  were  wrought  by  the 
power  of  the  spirit  of  God.  Rom.  xv.  19,  Acts  x.  38.  Luke  iv.  14. 
Hence,  Jesus  himself  said,  with  an  asseveration  of  truth,  ho  that 
believeth  on  me,  the  works  that  I  do,  shall  he  do  also,  and  great-, 
er  works  than  these  [outward  miracles]  shall  he  do ;  because 
I  go  unto  my  Father.  John  xiv,  12.  How  is  this  possible  ? 
He  explains  it  afterwards  to  his  disciples,  by  revealing  to  them 
the  descent  of  the  Holy  Ghost^  the   Comforter^  the  prsmiae  vf 

VOL,   II.  M  Wl 


282  '  POWER. 

the  Father^  who  could  ciuliie  Ihcm  with  power,  as  the  Fotvcr 
from  on  high.  Luke  xxiv.  49.  And  this  power  was  not  only  to  be 
exercised  in  the  outward  miracles  of  healins:  the.  sick  or  raising 
the  dead,  but  in  the  far  {greater  and  more  difficult  wonders  of  con- 
verting the  soul  and  quickening  the  dead  in  trespasses  and  sins. 
This  was  the  demonstration  of  the  S/iirit,  who  clothed  his  Apos= 
tie's  words  with  a  po'iuer,  which  they  had  not  in  themselves,  and 
which  not  all  the  creatures  could  give  them;  and  from  hence  he 

is  styled  by  the  Apostle  (he  Sfiirit  of  Power.  2  Tim.  i.  7. Let 

all  this  be  considered  maturely  and  impartially  ;  and  it  seems  al= 
most  impossible,  upon  the  ^rround  of  the  scripture,  for  any  man 
to  deny,  thatthe^ower  so  eminently  ascribed  to  each  of  the  three 
divine  persons  can  be  any  thing  less  than  the  power  of  God  ;  and 
that  this  ascription  of  it  to  them  is  one  of  the  most  forcible  modes, 
which  could  be  used,  of  c:cpressing  their  proper  divinity  and 
glory. 

The  preachers  under  the  Old  Testament,  who  generally  were 
the  Prophets,  confessed  that  their  knowledge  and  strength  in 
their  office  came  from  the  agency  of  God's  Holy  Spirit.  Triihj 
(says  one  of  them)  I  am  full  of  fiower  by  the  Spirit  of  Jehovah^ 
and  of  judgme7itf  and  of  might .^  to  declare  v?ito  Jacob  his  trans- 
gression,  and  to  Israel  his  sin.  Micah  iii.  8.  77ii/  people  (says 
another,  addressing  himself  to  Christ)  shall  be  ivilUng  in  the  day 
cf  thy  power  ;  the  peculiar  day  of  which  power  was,  when  thr 
spirit  of  God  and  of  Christ  was  poured  out  upon  his  people  after 
his  ascension. 

The  Apostles,  under  the  New  Testament,  confessed  the  same 
truth  with  their  elder  brethren  the  Prophets.  Their  hope  of  suc- 
cess and  of  salvation  abounded  through  the  power  of  the  Holy 
Ghost  ;  and,  therefore,  they  did  not  preach  with  the  entici7ig  words 
of  man*  8  wisdom,  but  in  the  demonstration  of  the  Spirit,  that  their 
[^hcavQVs'^faith  might  not  stand  in  the  wisdom  of  men,  but  i7i  the 
pojiver  of  God  i  and  hence  God  committed  (as  one  of  them  urged) 
this  treasure  to  earthen  vessels,  that  the  excellency  of  the  power 
may  be  of  God,  and  not  of  us.  2  Cor.  iv.  7.  Here  the  terms  GoU 
and  Spirit  are  reciprocated,  and  evidently  predicated  of  the  same 
person.  The  power  of  God  and  i\\e.  power  of  the  Spirit  are  also 
one  and  the  same  thing,  pi'oceeding  from  one  and  the  same  sojurce.. 
and  concluding  to  one  and  the  same  end.  The  man,  who  willnoi 
see  this,  shuts  his  eyes,  and  then  has  an  excellent  cause  to  com- 
plain of  the  darkness. 

An  Angel  hath  confirmed  the  testimony  of  Prophets  and  Apos- 
tles, and  declared,  that  the  greatest  blessing,  which  was  eve;' 


POWER.  28S 

shewed  t»  the  world,  came  by  the  supreme  power  of  the  Spirit 
of  truth.  The  Holy  Ghost  (says  he  to  the  Virgin  Maryl  shall  come 
uponthee^  and  the  Potuer  of  the  Highest  shall  overshadow  thee  ; 
therefore  also  that  holy  thing-,  which  shall  be  born  of  thee^  shall 
be  called  the  Son  of  God.  Luke  i.  35.  The  Power  of  the  Highest 
is  characteristic  of  the  agency  of  that  divine  Spirit,  by  whom  all 
things  were  made^  and  who,  as  a  person  in  the  Qprlhead,  is  es- 
sential Potuer.  This  text  alone  is  sufficient  to  prove  the  divinity 
of  the  HoJy  Ghost,  and  is  a  two-edged  sword  against  the  oppo- 
sers  of  the  Trinity.  For,  if  the  Holy  Ghost  be  the  power  of  the 
Highest,  as  Christians  believe  :  then  is  he  true  and  very  God,  be- 
cause he  possesses  the  essential  attriijute  of  the  Godhead  ;  but  if  the 
power  of  the  Highest  be  a  being,  different  from  the  Holy  Ghost ; 
then  there  are  either  ^wo /^ersoj^s  mentioned  in  the  text,  ora/zer- 
son  and  an  attribute  Cas  the  anti-chiistians  \yould  rather  have  it,) 
"which  is  equally  against  them.  If  the  text  speak  of  ttvo  fiersonsy 
then  the  spirit  or  power  of  the  highest  are  distinctly  or  conjointly 
God, — or  there  will  be  more  Gods  than  one ;  for  that  which  was 
to  be  born,  through  their  agencyj  was  the  Son  of  God — of  one 
God.  But  if  the  text  speak  oi  Si/ierson  and  an  attribute  (as  some 
folks  talk,)  then  the  Holy  Ghost  must  be  the  person  and  the  flow- 
er of  the  highest  must  be  the  attribute ;  and  consequently  the  Holy 
Ghost  is  God;  because  the  human  nature  of  Christ  was  produced 
by  liiJn  and  called  the  Son  of  God  in  the  text  for  that  reason  ;  other- 
wise, to  say  that  Christ's  human  nature  was  born  oizn  atfiibute 
(in  the  sense  of  some,  as  a  mere  emanation)  not  only  renders  the 
Spirit's  presence  a  matter  of  nullity,  but  contradicts  the  propri- 
ety of  the  expression,  which  affirms  Christ  to  be  the  Son  of  God. 
Will  the  adversaries  say,  that  the  Holy  Ghost  and  the  power  are 
two  nmnes  £ov  the  saiJie  attribute  only  l  They  still  cut  up  their 
cause;  for  the  Holy  Ghost,  even  according  to  them,  can  be  no 
created  attribute  in  that  case,  but  the  essential,  underiyed  act  of 
the  Most  High :  and  then  it  will  become  them  to  shew  us,  how 
God  is  so  separable  from  his  own  act,  as  to  render  it  improper  to 
say,  that  the  i^o^t/  Ghost  is  God  himself.  1(  they  grant  this;  they 
inake  a  concession,  which  will  roiit  their  opinion  presently  in  the 
hands  of  the  Christian  :  if  they  do  not  grant  it,  they  strip  God  of 
liis  attribute  of  Power,  and  leave  him  (one  cannot  say  what  kind 
of)  an  helpless  being,  Avhose  eaergies  are  in  his  emanations,  and 
not  in  himself.  And  this  futility  and  obscurity  must  be  embraced 
by  men,  who,  pretending  respect  to  the  scripture,  oppose  the 
dpctrine  of  the  T)rinity.    Qn  the  other  hand,  if  the  text  be  cono 


284  POWER. 

side  red  in  the  orlliodox  view,  there  is  an  end  of  all  ambiguity  a"t 
once;  because  tl>c  Holy  Ghost  being  the  fierson  in  the  Trinity 
who  for  liis  opciations  and  nature  in  grace  is  called  the  fioiver  of 
the  highest,  and  who  was  the  agent  to  /irc/i are  Christ's  body  ;  the 
human  nature  of  the  Messiah  might  justly  be  called  the  So?i  of 
God,  having  no  other  Father. 

Not  only  in  ftliis  wonderful  operation  of  producing  the  body  of 
Christ,  was  the  Spirit  expressly  the  agent  ;  but,  in  the  whole  mi- 
nistration of  Christ  and  his  Apostles,  the  same  S/iirit  ivas  ivith 
fii?n  and  with  Ihcm.  God  anointed  him  with  the  S/iirit  and  with 
flower.  He  was  led  by  the  S/iirit  into  the  wilderness  to  be  temp- 
ted ;  and  he  returned  from  the  wilderness  by  the  fiower  of  the 
Sjiirit.  The  Apostles  were  endued  also  with  fiower  from  on 
high  ;  and  they  received  that  fiower.^  it  is  expressly  said,  after  the 
Holy  Ghost  came  ufion  them.  By  this  power,  they  wrought  mira- 
cles and  wonders  in  the  sight  of  the  people  ;  and  constantly  de- 
clared, that  they  wrought  them  by  the  agency  of  the  Holy  Spirit. 
They  could  not  be  mistaken  in  the  case ;  for  the  miracles  were  in- 
tended to  prove  and  testify  truth :  And  if  this  doctrine  of  the 
Spirit  had  not  been  a  truth,  it  is  impossible  to  believe,  that  any 
miracle  would  have  been  permitted,  or  could  have  been  effected, 
to  confirm  it. 

That  this  fiower  should  have  been  an  emanation  only,  or  a  na- 
ked attribute,  seems  as  preposterous,  as  it  is  Unscriptural.  That 
a  naked  attribute  should  have  a  rnind  in  itself  to  direct  it  vpith  in- 
iinite  precision  to  certain  objects,  and  so  lake  a  name  of  acting  and 
existing  without  God  in  it,  is  that  new  creation  of  human  genius, 
which  might  do  well  enough  in  a  Poem  or  a  Fable  ;  but  ill  accords 
with  the  plan  of  the  scripture,  which  asserts,  that  God  doeth  all,  and 
is  in  all.  Or,  tliat  an  attribute  or  emanation  should  act  separate 
from  God,  or  rather  be  npt  God  himself  acting  according  to  the 
notion  of  such  an  attribute,  may  pass  with  children,  or  with  those 
who  will  own  any  thing  and  adopt  any  absurdity,  rather  than  em» 
brace  the  truth  of  revelation. 

But,  that  this  fiower  of  God  is  God  in  the  fiower^  eflecting  all 
whatever  is  ascribed  to  it,  and  that  the  Holy  Ghost  is  the  fiower  of 
God  because  He  is  God  the  Holy  Ghost,  are  truths  written  with 
a  sun-beam  throughout  the  scriptures,  and  one  great  point  of 
their  harmony  from  beginning  to, end.  Nor  could  there  have 
been  conceived  a  more  forcible  or  emphatic  mode  of  asserting 
the  divinity  of  the  Holy  Spirit,  than  that  which  the  scriptures 
Vise,  by  applying  to  his  ficrson,  in  the  most  abstract  sense,  the  |rt,H 


POWER.  2S5 

tribute  oificnvc-r.  In  this  sense,  poiver  is  not  a  firincifile  actedy 
but  pure  act  itself,  which  act  hath  no  cause  or  end  out  of  its  own 
nature,  but  effects  every  thing  agreeably  to  it.  But  as  this  is  or 
can  be  predicable  only  of  God  ;  fioivei\  then,  is  G  :d  himself,  and 
is  accordingly  used  by  our  Lord  to  signify  the  divine  nature  ;  yc 
shall  see  the  Son  of  Man  sittiJig  on  the  right  hand  of  Power. 
Mark  xiv.  62.  To  say  of  him  in  this  view  that  He  is  the  Pow- 
er, and  the  power  of  God,  is  only  calling  him  God  by  another 
name,  which  name  properly  belongs  to  God  alone.  There  is  no 
power  but  of  God  :  And  where  the  power  of  God  is  displayed, 
ihere  God  is  manifestatively  in  the  power.  The  calling  God  by 
-the  name  of  any  attribute,  or  the  applying  any  attribute  to  either 
of  the  persons  in  the  Godhead,  is  ascribing  the  infinite  perfection 
of  that  attribute,  and  a  most  strong,  though  indirect,  assertion  of 
the  essential  divinity  of  him,  to  whom  it  is  applied.  When  the 
Apostle,  for  instance,  pronounces,  that  God  is  lo-ve  ;  no  manner 
of  speaking  •.among  men)  could  glorify  that  benign  attribute  with 
anore  force  of  expression  on  the  one  hand  ;  nor,  on  the  other, 
shew,  that  love  originally  and  essentially  is  God  himself,  and  one 
•with  the  truth  of  his  being.  And  if  it  be  said,  that  God  is  iioiuer^ 
or  that  the  Holy  Ghost  is  fiower^  in  the  same  essential  manner 
that  he  is  lov^  :  we  may  invert  the  terms,  if  we  please,  and  affirm, 
[  that  the  power  is  God,  that  the  power  is  the  Holy  Ghost,  that  the 
Holy  Ghost,  therefore,  is  God  ;  yet  the  proposition  is  still  the 
Game,  containing,  under  these  reciprocations,  one  inseparable 
truth.  The  power,  ascribed  in  this  essential  manner,  to  God  and 
the  Holy  Spirit,  is  an  invincible  argument  of  divinity.  It  would 
be  impious  to  say  to  a  creature.  Thine  is  the  kingdo7n,  the  fiowerf 
and  the  glory  :  And  yet  these  two  last  attributes  in  particular, 
■which  are  the  principle  of  the  first,  are  often  applied  to  the  Holy 
Spirit.  The  word  God  is  a  name,  indeed,  in  which  all  the  other 
conceivable  attributes  unite  collectively  ;  but  neither  this  of/jow- 
€r,  nor  any  other  of  them,  in  their  essential  form,  can  possibly  be 
applied,  and  never  were  applied,  to  a  mere  creature. 

From  all  this  it  appears,  that  the  Spirit,  and  this  attribute  of 
power,  are  so  often  joined  together  and  reciprocated,  on  purpose 
to  declare,  that  as  power  belongeth  unto  God,  the  Spirit  of  God  is 
the  God  of  all  power  to  effect  the  salvation  of  his  people.  De- 
rivative power  could  not  accomplish  this  task  ;  and  this  sort  of 
power  is  carefully  exploded  in  the  word  by  God  himself.  This 
luas  the  word  of  Jeho-uah  unto  Zerubbabel,  saying,  JVot  by  might, 
iicr  byfioiver^  [evidently  n\eanjng  human  jioight  and  power]  b7:t  6y 


286  POWER, 

viy  Spirit,  daith  Jehovah  Sabaoth.  Zocb.  iv.  /,  What  could 
more  strongly  have  cut  down  all  the  pretended  power  of  the  crea- 
tures I  What  could  more  vehemently  assert  the  divinity  of  the 
Spirit,  the  Creator  ?  ► 

If  we  consider  the  effects  of  povrer,  ascribed  to  the  Spirit,  and 
with  the  scripture  view  him  as  their  cause ;  we  must  still  be  fur- 
ther convinced  of  his  divine  omnipotence  and  glory.  The  pre 
viiscs  of  God  concerning  these  are  so  many  declarations  and  pro- 
phecies, which  are  confirmed  by  their  fulfilment  upon  fact.  He 
hath  done  whatever  was  aaid  o^  him,  and  brought  down  as  much 
as  could  be  possessed  of  the  truth  of  God,  into  the  knowledge 
and  experience  of  man. 

Hy  the  Spirit  God  garnished  the  heavens.     Job  xxvi.  13.     The 
Game  Spirit  mflrfe  man,  and  was  the  breath  of  the  Almighty  which 
gave  him  life.  Job  xxxiii.  4.   He,  therefore,  is  called  Jehovah  Ale* 
liim,  who  breathed  this  life  into  man.  Gen.  ii.  7.    He  was  also  pro- 
mised in  the  Prophets,  as  the  great  renewer  of  the  spiritual  wcrld, 
as  ihefree  Spirit  to  recover  from  the  thraldon)  of  sin,  and  as  the 
great  teacher  of  the  house  of  God :  And  ail  this  we  find  him  upon  fact 
in  the  New  Testament.     The  miracles  were  wrought  by  him,  as 
^e  finger  of  God  ;  souls  were  converted  by  him,  as  the /jower  cf 
God  :  and  life  everlasting  is  bestowed  by  him,  as  the  Spirit  of 
God.     He  is  the  blessed  Paraclete  or  Advocate^  who  carries  on 
the  cause  of  Christ  upon  earth,  by  various  divine  operations  in 
the  hearts  of  his  people,  and  who  pleads  their  cause  in  H'  aven 
before  the  throne.     He  enables  his  ministers  to  perform,  or  be 
the  means  of  performing,  far  greater  works  than  any  outward  mi- 
racles, by  raising  the  dead  in  sin  at  their  preaching  of  his  gospel, 
and  edifying  his  Church  through  their  instrumentality.     It  is  the 
power  of  this  Spirit,  or  this  Spirit  of  Power,  which  breathes  in  their 
breath,  and  goes  forth  in  it  and  with  it  to  revive  the  sinner's  soul. 
It  was  this  sublime  power,  which,  in  every  age,  invigorated   the 
redeemed  to  withstand  the  rage  of  the  world,  and  to  tread  Satan 
imder  their  feet.     He  it  was,  who  supported  them  in  that  grtat 
fight  of  a^ictiotis,  which  mere  professors  would  tremble  to  view, 
but  which  by  the  "  noble  army  of  martyrs"  was  thought  but  light 
and  momentary,  and  in  some  cases  sought  after  with  perhaps  too 
much  avidity.  They  courted  the  crown  of  martyrdom- with  greater 
zeal,  than  the  ancient  Greeks   pursued  the  crown  of  triumph  at 
the  Olympic  games.     They  strove  for  the  7?iastery  in  a  strength 
very  superior  to  their  own,  and,  in  the  same  strcRgth,  obtained 
the  prize  of  their  high  calling.  To  this  very  day,  we  sec  believers 


POWER.  28f 

triumphing  over  death  and  the  grave,  and  borne  up  against  the 
evils  within  and  without,  unconquered  and  unconquerable.  And 
tvhat  should  give  this  immortal  vigor,  but  that  ever  living  Spirit, 
•who  is  all  power  and  immortality  ?  What  should  dissipate  the 
most  awful  gloom  of  drooping  nature,  but  this  Spirit  of  the  Al- 
mighty, who  created  at  first,  and  who  only  can  replenish  or  re- 
store ?  Who  is  able  to  do  all  these  things  in  the  world,  and  in  his 
people  throughout  the  world,  but  that  divine  Spirit,  who  is  Jeho- 
vah, God  over  all,  blessed  for  ever  ? 

Thus  we  see,  that  the  declarations,  prophecies,  promises,  and 
facts,  recorded  in  scripture  concerning  the  Holy  Spirit,  uniformly 
concur  in  the  attestation  of  his  divinity.  We  find  it  confirmed  al- 
so by  the  people  of  God  in  every  age,  not  in  opinion  only,  but  in 
experience  and  enjoyment  ;  and  we  are  assured,  that  it  is  to  have 
this  confirmation  to  the  end  of  time,  and  that  there  shall  be  wit- 
nesses of  this  truth  in  the  world,  as  long  as  the  world  shall  en- 
dure. The  promise  \t.  e.  of  the  Spirit]  is  untn  you  (said  St.  Peter 
to  the  Jews)  and  to  your  children^  and  to  All  that  are  afar  off,  even 
as  many  as  the  Lord  our  God  shall  call.  Acts  ii.  39. 

And  what  is  this  calif  but  that  effectual  word  of  power,  with 
-which  the  Holy  Spirit  penetrates  the  human  heart?  The  soul  is 
dead  in  sin  ;  the  word  comes  from  some  instrument  or  other,  and 
says,  live  !  There  is  nothing  in  such  a  word,  considered  as  a 
word,  which  can  produce  any  effect.  A  man,  a  minister,  an  An- 
gel, might  traverse  the  church-yard,  and  call  up  the  dead  from 
their  graves  by  saying  the  word  live  over  them,  with  more  ease 
(because  it  is  a  less  work)  than  they,  by  saying  the  word  live^  or 
any  other  words  to  that  effect,  to  a  congregation  of  people  dead  in 
soul,  could  induce  their  conversion.  People  often  think,  that  it 
is  the  multitude  of  words,  or  the  strength  of  argument,  v.hich 
converts  sinners.  But  what  was  the  force  of  argument,  when 
Christ  said  to  Matthew,  Polloio  me  !  Exactly  the  same,  as  when  he 
said  to  the  dead  son  of  the  widow  at  Naio,  Jrise  I  The  objects 
were  different,  but  the  power  was  one.  If  there  was  any  greater 
exertion  in  the  one  case  than  in  the  other,  it  was  shewn  towards 
Matthew  ;  because  to  change  the  state  of  the  soul  itself,  must 
necessai^ily  be  a  far  superior  work,  than  to  return  the  soul  again 
to  ocQupy  its  body.  Where  was  the  skill,  the  eloquence,  or  pow- 
er, in  St.  Peter's  Sermon  at  the  day  of  Pentecost?  He  was  an 
illiterate  man,  quite  unacquainted  with  the  managements  of  the 
schools.  He  had  never  seen  the  great  world,  but  only  had  follow^ 
ed,  till  about  two  or  three  years  before,  the  solitary  trade   of  a 


asa  POWER. 

fisherman,  and  therefore  knew  not  how  to  address  with  artifice 
the  passions  of  men,  or  to  lead  a  multitude  by  their  eyes  and  ears. 
We  have  the  Sertnon  before  us,  to  this  day  ;  and  we  can  see 
nothing  in  it  of  what  men  admire  in  orations.  It  only  contains 
some  plain  matters  of  fact,  in  the  plainest  and  simplest  language  : 
And  these  are  delivered  with  all  possible  brevity.  Though  it 
may  be  said  of  the  Apostle  with  more  truth  than  it  was  of  Phociou 
the  Athenian,  "  that  his  words  were  to  be  estimated  like  coins, 
from  the  intrinsic  value  of  the  metal,  not  from  the  bulk  :"  Yet 
how  could  such  a  discourse  have  such  an  amazing  effect,  as  ta 
win  three  thousand  souls  at  once  to  the  faith  of  Christ ;  when,  ii 
is  notimpossible,  many  of  them  had,  but  a  little  while  before,  im- 
portuned Pilate  to  crucify  him  ?  We  shall  find,  in  the  book  of  th© 
Acts,  where  this  and  many  like  facts  are  recorded,  that  the  fioiver 
of  the  Holy  Ghost  fell  upon  the  hearers,  and  that  it  was  t/ie  Lordy 
who  added  to  the  Church  daily  such  as  should  be  saved  It  was 
no  more  by  the  Apostle's  own  ftower  or  holiness.^  (as  he  said  upon 
another  occasion)  that  this  vast  draught  of  spiritual  fishes  was  ta- 
ken at  one  throw  of  the  gospei-net  ;  than  that  the  lame  ynariy  by 
his  mere  speaking,  was  made  whole,  or  Dorcas  raised  from  the 
dead.  The  Apostles  well  knew  where  the  strength  of  the  argu- 
ment lay,  which  could  convert  sinners  to  God,  and  declare  it  to 
be  in  the  secret  power  of  the  Holy  Ghost.  They,  therefore,  did 
not  aim  to  speak  their  own  words,  but  the  words  which  the  Holy 
Ghost  taught  them,  who  only  could  give  demonstration  of  the 
truth  to  the  mind,  and  carry  it  home  with  /lower  to  the  heart.  To 
have  used  human  skill  upon  the  occasion,  they  knew  well  enough 
would  have  been  that  ignoratio  clenchi,  that  mistake  of  the  point 
in  hand,  which  would  have  concluded  in  nothing  for  the  hearers, 
and  produced  only  shame  for  themselves.  They  had  too  much 
concern  for  men's  souls  to  tickle  their  ears,  and  too  deep  a  sense  oi' 
their  important  errand  to  play  with  words.  They  spake  as  the 
Spirit  gave  them  utterance  ;  and  the  power  of  the  Spirit  attended 
all  their  words,  rendering  them  the  means  of  faith  and  salvation 
to  as  many  as  He  himself  had  ordained. 

Though  the  wonderful  eft'usion  of  this  Holy  Comforter  has 
ceased,  so  far  as  regards  external  miracles  and  the  more  sensible 
operations  ;  it  is  by  his  power,  even  now,  that  souls  are  awaken- 
ed to  life  and  called  forth  from  the  grave  of  sin.  In  proportion 
as  ministers  are  led  to  depend  upon  and  acknowledge  him,  and 
in  proportion  as  they  are  truly  called  and  ordained  by  him  and 
according  to  his  will  5  is  the  success  of  their  rainistration  and 


powkfe.  iip 

labor.*  Such  gracious  souls  are  about  playmg  the  orator  and 
tlescending  to  the  low  solicitude  of  pleasing  mortals  like  them- 
selves :  Their  gi-eat  desire  is  to  please  God,  and  to  put  the?nselves, 
as  much  as  may  be,  out  of  the  question.  If  the  work  succeed* 
be  it  cither  through  them  or  others,  they  rejoice ;  and  they  will 
be  exceedingly  glad,  if  souls  are  brought  home  to  Christ  by  oth^ 
er  men,  when  they  themselves  (like  Peter)  have  toiled  all  the 
■night  and  caught  nothing.  They  are  sensible  of  this  one  truth, 
that,  were  they  to  preach  ten  thousand  years  to  ten  thousand  times 
ten  thousand  people,  with  all  the  eloquence  of  Demosthenes,  or 
of  St.  Paul,  or  of  Angels  themselves,  they  should  not  be  able  to 
bring  one  soul  in  reality  to  God,  even  though  all  these  people 
should  profess  to  receive  their  word,  and  to  be  delighted  in  them 
as  their  teachers.  They  are  convinced,  that  they  might  as  soon 
stop  a  torrent  with  one  of  their  fingers,  as  stop  the  course  of  sin 
in  a  man's  heart  by  any  of  their  endeavours.  They  see,  that  the 
things  of  God  have  a  reach  far  above  all  the  capacity  of  man,  and 
that  though  God  condescends  to  use  them  as  his  instruments ;  it 
is  chiefly  for  the  purpose  of  shewing^  hoiu  strong  his  own  grace 
is)  when  he  can  make  it  effectual  to  life  eternal  in  their  weak 

*  This  is  one  great  proof,  which  faitliful  ministers  alone  can  venture  to 
cffer,  concerning  the  trutli  of  their  own  mission,  or  of  the  certainty  that 
the  Holy  C=host  hath  not  yet  forsaken  the  earth.  In  these  days  of  blasphe- 
my, wlien  worldly  men  and  vrorldly  ministers  presume  with  open  front  to 
deny  the  agency  of  God's  Spirit  upon  tlie  hearts  of  men,  only  because  they 
have  not  felt  it  upon  their  own  (whioli  certainly  is  a  very  wise  reason  for* 
contradicting  the  word  and  church  of  God  upon  the  subject ;)  it  behoves 
those,  who  know  their  calling,  to  insist  the  more  strenuously  on  the  neces- 
sity of  that  operai  ion.  v/ithout  which  men  are  and  can  be  no  more  Chris- 
tians, than  statuea  of  wax  or  of  stone  can  be  creatm'es  of  life  and  conscious- 
ness.— "  How  many  souls  have  been  awakened  under  my  ministry  to  the 
*•  knowledge  of  God  ?  How  many  seals  can  I  shew  of  my  vocation  ?  Who  has 
*•  been  quickened  from  the  death  of  sin  to  a  life  of  grace  and  iioliness, 
**  through  my  preaching  ?  And  who  lias  been  edified  m  the  most  lioly  faith 
"  of  my  master  Christ,  by  the  blessing  of  God  on  say  labors  ?" — These  are 
the  questions,  which  faidtful  men  will  ask  of  their  own  heai'ts  ?  And  such 
men  only  will  be  most  deeply  solicitous  of  the  salvation  of  tlieir  hearers, 
above  all  considerations  of  the  earthly  advantages  which  may  be  di-awn  from 
them. 

In  a  v.'ord ;  those  are  very  ill  qualified  to  treat  upon  the  corruptions  of 
others,  and  much  less  to  di-aw  sinister  insinuations  from  any  pretended 
"  Corruptions  of  Christianity,"  who  either  by  life  or  doctrine  do  demon- 
strate, tliat  they  know  but  little  or  nothing-  of  their  own.  There  is  a  pride 
of  understanding,  and  a  conceit  of  abilities  in  all  men,  if  their  mental  at- 
taiuraeiits  are  ever  so  little  above  the  vulgar,  and  proportionally  increasing 
with  the  poor  opinion  and  applause  of  theii"  fcllow-worms,  which  nothing" 
but  divine  grace  can  subdue  to  tlie  obedience  of  (Shrist :  But  where  these 
corruptions  are  not  subdued,  the  greater  the  man's  talents  are,  the  more 
error  and  spiritual  folly  will  he  usually  produce  ;  as  the  richest  soils  m^-- 
Jain  the  rankest  we?ds,  when  not  under  due  cilltivation  and  restraint. 

VOL,  II.  N  n 


1^0  POWER, 

IkibcIs.  They  feci  it  llicii  duty  to  go  forth  in  his  name,  and  to  rely 
upon  his  strength,  persuaded  that,  without  him,  they  only  beat 
the  air,  and  raise  a  transient  and  a  dying  sound.*  Invigorated  by 
him,  they  plead  from  the  heart  for  God  ;  and  God  usually  honors 

*  Neither  this  doctrine,  nor  that  of  election,  tends  to  make  those,  who 
are  really  influenced  by  it,  idle  and  indifferent,  but  the  contrary.  Those, 
•who  have  been  most  sensible  of  the  worth  of  these  truths,  have,  beyond 
compai'ison,  been  most  diligent  In  their  work,  most  earnest  with  God  for 
the  success  of  it,  and  mast  happy  in  the  attendance  of  that  success.  The 
reason  is,  they  are  not  human  truths,  or  truths  of  man's  invention,  but  of 
God  and  of  his  revelation.  I'hey  were  maintained  oy  Christ  and  his  Apos- 
tles, by  the  most  excellent  of  tlic  Fathers,  by  holy  men  in  all  ages^  and  by 
the  Reformed  Church  (ibr  ti\e  most  part)  in  particular  down  to  thi^  as^e. 
One  is  almost  astonished,  therefore,  to  hnd  so  candid  and  sensible  a  man, 
as  Montesquieu,  among  ihe  herd  of  rude  declaimers,  in  attacking  tlie  doc- 
trines of  grace.  "  From  the  mactivity  of  soul  (says  he)  springs  the  Ma- 
hometan doctrine  of  pi'edestitiation,  and  t"rom  this  doctrine  of  predestination 
springs  the  inactivity  of  soul.  This,  they  s.ty,  is  in  the  decrees  of  God ; 
they  must,  therefore,  indulge  their  rej^ose."  Spirit  of  La-Ms.  Book  xxiv.  c. 
14.  It  IS  sufficient  to  refute  his  conclusion  by  a  liigher  authority.  Be  al- 
7t»«7/«  abomiiiin^  (says  St.  Paul)  in  the  work  of  the  Lord,  forasmuch  asi/e  kno-a 
that  your  labor  is  not  in  iiain  in  the  Lord,  A  fair  arg'ument  ibrtli^  use  of  the 
means,  when  t!ie  e?id  is  certain  through  the  vise  of  them.  How  so  master- 
ly a  -vr.cev  covdd  slide  into  tlie  absurdity  of  confounuiug  cavse  and  effect,  as 
he  does  by  rendering  reciprocally  the  one  principle  to  be  the  spring  of  the 
otlier,-  cannot  be  accounted  for,  but  by  the  triymph  of  prejudice  in  this 
case  over  the  understanding.  In  fact,  this  truly  ingenious  man  was  a  bet- 
ter civilian  than  divine,  and  understood  the  spiritof  human  laws  with  great- 
er accuracy  than  the  spirit  of  true  Christianity.  Otherwise,  he  had  not 
unliappily  jumbled  all  religions  (as  they  are  falsely  termed)  almost  toge- 
ther, and  made  the  true  religion  itself  the  tool  and  creature  of  human  po- 
lity. See  the  xxiv.  and  xxv.  books  of  the  Spirit  of  Laivs.  To  call  (as  he 
does)  the  doctrine  of  predestination  by  the  odious  name  of  Maliometan,  i.s 
abusive  and  unbecoming  so  great  a  writer  ;  unless  it  were  a  doctrine /;ec?//w;' 
to  the  Mahometans,  which  he  well  knew  it  was  not.  but  that  it  is  as  old  as 
revelation  itself  It  is  the  more  surprizing,  after  his  great  approbation  ot 
the  Stoics,  who,  with  tlie  Mahometans,  held  the  doctrine  in  that  exception- 
able manner  which  Christians  do  not,  to  the  exclusion  of  providence.  "  Ne- 
ver (says  he)  were  any  principles  more  worthy  of  human  nature,  and  more 
proper  to  form  the  good  man,  than  those  of  the  Stoics  :  And  if  I  could  for 
a  moment  cease  to  think  t!iat  I  am  a  Christian,  I  should  not  be  able  to  hin- 
der myself  from  ranking  the  destruction  of  the  sect  of  Zeno  among  the 
misfortunes,  that  have  befallen  the  human  race."  I'lie  rest  of  this  x  chap, 
of  the  xxiv.  I'ook  is  little  else  tiian  a  high  panegyric  upon  the  virtues  of 
Stoicism,  and  offers  a  striking  contradiction  to  the  lazy  effects,  wliich  he 
supposes  in  another  place  must  result  from  predestination.  He  asserts  here, 
that  rank  fatalism  did  not  extei'minate  virtue,  but  promoted  it  in  the  high- 
est degree  ne.xt  to  Christianity.  Mow  then  was  it  possible  for  him  to  think, 
that  the  doctrine  of  predestination  deserved  to  be  branded  with  the  word 
Jiluliometan  ?  How  could  he  avoid  believing,  that  this  principle,  founded  ai 
it  is  on  Providence  and  not  on  blind  indurate  fate,  must  necessarily  be  more 
active  and  vigorous,  than  a  persuasion,  without  hope  of  certainty  on  the 
one  hand,  or  full  of  the  ideas  of  a  rigid,  dark,  and  inexorable  rule,  on  the 
other  ?  If  Stoicism  could  be  alert  (as  lie  vehemently  assures  us)  in  tiie  cause 
of  virtue  ;  what  reason  coidd  he  have  giVen  ;  what  can  any  man  give  ;  th.it 
Christianity  should  not,  at  least,  be  equally  so  ?  But  it  has  been  infinitely 
more  alert;  witness  the  hlstorieJi  of  the  two  professions,  and  the  conduct  of 
philosophers  5inc}  Chfistians, 


POWER.  291 

tiiem  by  making  their  words  all  life  and  power  to  the  hearts  of  his 
people,  who  truly  receive  these  words,  and  who  v.'ere  appointed 
to  receive  them. 

This  fioioer  of  the  Holy  Spirit  is  a  glorious  attribute  for  the 
true  believer.    He  sees  what  need  there  is  of  it  to  keep  him  from 
falling,  and  to  carry  him  on  from  day  to  day.    The  promise,  that 
in  waiting  upon  God  he  shall  renezv  his  strength^  is  no  idle  pro- 
mise to  him  ;  for  he  constantly  feels  a  necessity  for  fresh  supplies 
of  immortal  power,  having  nothing  of  his  own  to  oppose  against 
his  enemies,  or  to  move  one  step  towards  heaven.     His  heart 
would  faint,  and  his  hopes  fail,  but  for  the  ever-present  help  of 
his  powerful  Comforter.     He  sees  (what  worldly  men  cannot  see) 
innumerable  difficulties  and  foes  to  overcome  all  the  way  to  God ; 
lie  finds  it  a  constant  warfare  without,  and  as  constant  a  fighting 
within ;  he  surveys  his  own  puny  might,  and  his  heart  is  ready 
to  sink  like  a  stone.     It  would  sink,  did  not  the  gracious  hand 
which  held  up  Peter  in  the  sea,  hold  him  up  also,  and  keep  him 
from  drowning.     Then  he  takes  the  last  refuge  for  believers.     He 
cries   out  with  them,  in   the  view  of  all   his  corruptions,  and 
snares,  and  adversaries,  O  our  God,  nve  have  no  might  against 
this  great  comfiany  that   cometh  against  us;  neither   knoiv   ivc 
what  to  do  ;   but  our  eyes  are  ufion  thee  I  2  Chron.  xx.   \2.     And 
what  is  the  consequence  ?  He  hears  the  voice  of  the  Spirit  in  his 
word,  saying.  Be  not  afraid  nor  dismatjed  by  reason  of  this  great 
inultitude  ;  for  the  battle  is  not  yours,  but   God's.     When  the 
believer  can  make  God  his  strength,  the  battle  is  as  good  as  won : 
The  great  fight  is,  to  keep  off  corruptions,  till  the  soul  can  get 
under  the  Lord's  banner.     Here  he  fights  to  purpose  and  assu? 
i^dly  prevails. 

In  the  difficulties  of  life,*we  are  prone  to  double  them,  by  taking 
them  all  upon  ourselves.  We  are  not  able  in  our  own  might, 
properly  to  sustain  or  master  the  least  trouble ;  and  our  usual 
object,  in  trying  to  get  rid  of  it,  is  merely  our  own  ease.  Too  of^ 
ten  we  forget  who  sent  it,  or  for  what  it  was  sent;  And,  hence, 
we  neither  glorify  God  in  it,  nor  reap,  as  we  ought,  any  spiritual 
improvement  for  ourselves.  We  never  had  a  sorrow  or  tempta- 
tion, but,  if  we  had  brought  it  to  our  God,  Ave  might  have  been  the 
wiser  or  the  better  for  it  as  long  as  we  live.  Our  very  slips  and  falls, 
with  this  management  of  grace,  would  have  made  us  stronger  and 
ynore  upon  our  guard  for  the  time  to  come.  Eut  we  too  ofterj 
encounter  trials  in  our  own  strength,  and  especially  if  we  think 
ttiemsm^U;  and  then  our  trials,  eyen  the  least;  bring  us  dows^ 


39S  JPdWEU 

with  grief  an4  trouble.     The  sorrows  of  a  believing  soul,  in  this 
respect,  no  unbeliever  can  know.     The  troubles  of  his  mind  are 
more,  from  what  the  world  cannot  see,  than  from  what  it  cao- 
The  making  God  our  strength,  or  reposing  ourselves  upon  his 
holy  arm,  is  no  slight  business,  but  the  hardest  M'ork  in  the  worlds 
It  is  easy  to  believe  a  matter  out  of  trial ;  and  so  it  is  for  people  tp 
talk  of  storms  and  shipAvrecks  in  a  warm  room  upon  shore:  But 
let  evil  spirits  or  corruptions  blow  like  the  winds  ;  let  the  floods 
-of  ungodly  men  beat  on  every  side  ;  and  then,  if  faith  h^th  not  fix- 
ed the  house  upon  the  rock,  down  it  will  fall.     There  is  but  one 
support  in  the  case,  and  that  support  is  at  the  foundation.     If  this 
be  not  right,  all  the  rest  will  soon  be  found  wrong.     And  even 
where  it  is  right,  the  tempest  is  not  pleasant,  although  the  soul 
be  safe.     It  may  be  shaken,  though  it  stand  ;  and  so  shaken,  as  to 
put  the   trembling  inhabitant  in  fear  of  his  life.     It  is  a  shrewd 
sign,  that  a  man  doth  not  know  his  own  heart,  who  makes  lightj 
iind  talks  light.,  of  temptations  and  trials :  For,  if  he  saw  the  weak- 
ness within  and  the  strength  without,  he  would  shrink  within  hJm- 
.self  at  the  sense  of  the  danger.     Bravoes  in  common  life  are 
usually  men  of  no  true  spirit,  and  often  cowards:  And,  in  the  spi- 
ritual life,  it  is  much  the  same.    Young  professors,  like  young 
recruits,  talk  bravely  about  battles:  The  veteran  is  silent  upon 
che  pleasure  of  fighting,  and  recollects  the  variety  of  his  hardships 
and  dangers.    Bring  both  into  the  field  ;  and  the  old  soldier  will 
be  firm,  where  the  very  noise  and  terrors  of  the  conflict  shall 
make  the  young  one  tremble.     Our  Lord  puts  it  into  all  his  peo- 
ple's mouths  to  pray — lead  us  not  into  tnvptation  :  And,  whether 
we  see  it  or  not,  there  is  a  temptation  lurking  in  every  thing.     It 
is  our  duty  to  pray,  in  all  circumstances,  against  the  temptations 
which  attend  them.    If  we   saw   sometimes,  what  temptations 
lay  disguised  under  our  greatest  blessings  and  privileges,  and 
even  under  our  holiest  duties;  we  should  almost  be  afraid  to  use 
them.    When  we  are  alone,  as  to  our  own  apprehension,  we  are  be= 
set  by  them  ;  and  we  are  kept  from  being  a  prey  only  by  superior 
power.     In  company,  we  have  these  and  other  snares  in  our  way  ; 
and  we  had  need  to  pray,  and  pray  again,  lead  us  not  into  tempta- 
iion.     In  our  nearest  approaches  to  God,  and  when  our  souls  are 
most  enlarged  ;  we  are  not  beyond  the  reach  of  a  snare,  nor  able 
of  ourselves  to  repel  it.    We  are  never  safe  but  in  /nm,  who  is 
Qur  strength,  and  who  alone  can  keefi  us,  by  his  mighty  fionver^, 
through  faith  unto  salvation. 
♦'True  (says  the  desponding  Christian)  I  feel  apd  see  all  this, in 


POWER.  293 

iByseit.  i  knew  so  much  of  my  own  weakness,  that  I  often  fear 
the  prevalence  of  my  enemy,  and  that  I  shall  one  day  perish  by 
ihe  hands  of  this  Saul." — The  man,  who  feels  and  fears  this  in  re- 
ality, shall  never  fall.  The  soul  is  often  brought  into  this  state, 
that  it  may  be  sensible  of  its  entire  dependence  upon  the  strength 
of  Almighty  grace  for  its  support  and  continuance.  We  are 
beaten  very  hardly  out  of  ourselves  :  And  all  the  struggles  we 
endure  within  arise,  in  fact,  from  the  want  of  confidence  in  God. 
Flesh  and  blood  cannot  enter  into  the  kingdom  of  God,  nor  quiet- 
ly submit  to  the  wiJl  of  God.  Could  we  cast  all  our  care  upon 
him,  as  we  are  privileged  to  cast  it,  our  moments  of  anxiety  would 
be  few,  and  the  natural  perturbations  of  our  heart  less  distracting 
and  strong.  'Tis  a  heavenly  lesson  to  put  every  thing  into  the 
Lord's  hand,  to  view  with  calmness  the  workings  of  his  providence, 
to  abate  the  impatient  forwardness  of  our  earthly  nature,  and  to 
follow  him  with  resignation  of  spirit  wherever  he  is  pleased  to 
lead. — "  Our  vows  are  cruel  to  ourselves,  if  they  demand  nothing 
but  gentle  zephyrs,  and  flowery  fields,  and  calm  repose,  as  the 
lot  of  our  life  ;  for  these  pleasant  things  often  prove  the  most 
dangerous  enemies  to  our  nobler  and  dearer  life."*  Our  unhap- 
piness  is,  we  want  all  things  to  be  done,  in  us  and  for  us,  according 
to  our  own  way,  and  in  our  own  time.  We  do  not  wait  the  Lord's 
leisure^  nor  his  ivill ;  but  often  make  haste  to  perplexity  and  sor- 
row by  seeking  our  own.  As  God  doth  not  refuse,  when  he  de- 
lays ;  so  he  doth  not  delay,  without  the  most  sufficient  cause. 
Take,  for  instance,  the  case  of  Abraham.  God  could  have  given 
him  Isaac,  as  soon  as  or  before  Ishmael ;  could  have  made  his 
promise  i-nuch  earlier  than  he  did,  and  after  he  had  made  it,  could 
have  fulfilled  it  in  a  very  short  time.  Instead  of  tiiis,  God  defer- 
red the  promise  and  th,e  fulfilment  for  many  years,  and  brought  it 
forward  in  the  extremity  of  Abraham's  old  age.  But  the  good 
Patriarch's  faith  was  not  only  to  be  tried.,  which  is  the  general 
view  of  the  case,  but  to  be  taught  i  and  the  faith  of  future  ages 
\vas  to  be  instructed  by  that  teaching:  And  the  lesson  was ;  that 
from  the  promise  and  its  fulfilment  being  deferred  to  a  time  of 
life,  when  he  could  not  expect  much  or  long  enjoyment  of  any  tem- 
fioral  blessing,  and  to  days,  when  iie  might  say,  I  have  no  pleasure 
in  them  ;  he  might  lake  notice,  and  we  by  him,  that  the  great  and 
true  blessings  promised  was  not  a  matter  of  this  world,  and  tnai  ic.Q 
earthly  good  Avas  a  good,  principally,  in  being  the  syuiboi  oi-  prom- 
ise oisjiiritual  and  eternal  mercies.     In  like  manner,  Moses  was 

•  ^rchbishop  Lei^hten,  M^d.  on  Ps.  fessx- 


J-**  power; 

fourscore,  when  he  preached  deliverance  to  the  people  in  Egypt, 
and  could  expect  no  great  felicity  in  the  promised  Icind,  as  a  mere 
earthly  possession ;  and  especially  when  he  had  continued  near 
forty  years  longer  in  the  wilderness.  But  he  desired  this  posses- 
sion, as  an  instituted  sacrament  or  pledge  of  a  far  greater  posses- 
sion,  even  the  inheritance  of  the  spiritual  Canaan.  He  desired  c 
better  country.^  even  a  heavenly^  and  looked  for  the  earthly  one, 
chiefly  as  its  ap  pointed  earnest.  If  he  had  not  been  thus  disposed, 
he  might  have  said,  when  God  ordered  him  into  Egypt  at  four- 
•jcore,  what  Barzillai  said  to  David  at  the  very  same  age,  "/io^y 
long  have  I  to  live?''  And  what  is  the  difference  between  earthly 
good  and  evil  to  me  ?  But  viewing  this  dispensation  by  the  grace 
of  faith,  he  saw  into  the  sfiiritual  and  eternal  truth,  which  that  dis- 
pensation pr^ched,  und  gave  up  his  quiet  retirement  in  the  wil- 
derness in  proof  of  it ;  as,  before,  he  had  quilted  human  grandeur 
for  the  wilderness,  in  testimony  of  his  adherence  to  the  gospel 
and  people  of  God.— -After  these  bright  examples,  believer,  be  not 
thou  Weary,  nor  faint  in  thy  mind.  God  doth  not  withhold  com- 
forts on  earth  from  thee,  but  to  quicken  thy  desires  after,  and  fi- 
nally to  bestow  upon  thee,  the  joys  of  Heaven.  Thou  wilt  have 
happiness  enough  there  :  And  the  voice  of  his  afHicting  dispensa- 
tions should  tell  ihce  so.  He  gives  the  world,  as  a  matter  of 
small  account  in  itself,  to  wicked  men;  but  himself  only  to  his 
ciiildren.     And  will  not  such  a  portion  suffice  for  thee  ? 

This  attribute  oi power  in  God  is  alarming,  or  will  be  alarming, 
to  all  them,  who  oppose  his  truth,  or  who  fight  against  him  in  his 
people.  If  he  be  mighty  to  save^  he  is  Almighty  to  destroy. — 
They  who  run  upon  the  thick  bosses  of  his  buckler, C2a\  ov\\y  wouiid 
themselves.  I'he  Highest,  on  his  everlasting  jhrone,  is  not  to  be 
moved  by  the  weak  efforts  of  dying  worms  ;  nor  pan  their  silly 
designs  prosper  or  prevail  against  his  eternal  counsel  and  de- 
cj'ce. 

As  the  Holy  Spirit  hath  all  power  in  himself,  so  he  communi- 
cates the  power  of  his  grace  through  the  gospel  of  truth.  He 
gives  power  to  liis  word,  and  power  by  his  word.  When  he  ht- 
st(^s  light  upon  the  soul,  he  doih  not  give  "  a  useless  knowledge 
of  useful  things  ;"  but  in)parts  a  vigor  and  efficacy  with  that  light, 
which  mould  the  spirit  of  a  man  into  the  frame  and  temper  of  the 
great  pattern,  Christ  Jesus.  A  man  is  not  left  here  to  the  form 
of  Godliness,  but  possesses  the  /loivcr  of  it.  In  this  state,  he  sees 
that  all  divine  truths  are  not  merely  to  be  known  as  speculations, 
^ut  enjoyed  as  realities  :  And  a  truth  without  enjoyment  aqd  re- 


POWER.  29«; 

Sish,  is  to  him  hut  as  a  statue  without  life.  It  may  be  fine  marble, 
perhaps,  and  highly  polished  ;  but  it  is  nothing  but  form^  and  ve- 
ry cold.  Our  minds  are  naturally  inclined  to  soar  ;  and  the  more 
ingenious  a  man  is,  the  higher  he  may  mount  ;  but  the  more 
dreadful  will  be  his  fall.  There  is  a  luxury  for  the  head,  as  well 
as  for  the  appetite.  Fine  thoughts  and  nice  speculations  shall 
bloat  a  soul,  which  may  belong  to  a  man,  whose  body  at  the  same 
time  may  be  quite  emaciated  through  abstemiousness.  We  may 
know  the  worth  and  the  kind  of  our  knowledge,  by  the  fruit  which 
it  bears.  There  are  many  trees  beautiful  to  the  sight,  whith 
are  also  very  strong  and  very  lofty,  but  do  not  produce  the  least 
food  or  fruit :  And  there  are  others,  which  (like  the  vine)  are  ve- 
ry feeble  and  homely  in  appearance,  but  yield  productions  of  tlie 
greatest  value  and  delight.  In  like  manner,  towering  thoughts, 
decorated  speculations,  unprofitable  inquiries,  coiicerning  divine 
things,  may  amuse  the  mind  ;  but  one  humbling  view  of  our- 
selves, or  one  moment's  communion  of  divine  grace,  is  better 
than  a  world  full  of  such  useless  vanities.  ,  We  may  ^ee  the  f  vi- 
dence  of  this  truth,  by  the  lofty  speculatists  of  the  day,  who  are 
impatient  of  the  least  contradiction,  swell  with  arrogance  and  !:>- 
suit  at  the  most  trifling  opposition,  and  cannot  endure  the  opinion, 
that  other  men  should  not  thirl:  as  well  of  their  vast  capacity,  as 
they  do  themselves.  All  this  is  poor  indeed  !  If  such  be  the  ob- 
ject of  a  man's  life,  and  li  ail  his  aim  be  to  live  in  the  opinion  of 
ethers  ;  he  may  well  be  pronounced  miserable,  because  it  is  an 
object  never  attained,  and  r.n  aim  which  no  man  could  ever  possi- 
bly enjoy.  He  quus  the  judgment  of  God,  who  is  the  author  of 
all  wisdom  and  happiness,  for  the  opinion  of  creatures,  who  are 
all  folly  and  misery  in  themselves,  and  whose  best  opinion  dies 
with  them,  if  not  before  them. 

Learn  then,  believer,  to  make  God  thy  strength,  and  thy  glory. 
His  trumpet  shall  not  blow  an  empty  or  a  lying  blast,  like  the  ti-um- 
pet  of  fame,  but,  in /ironouwcin^-  thee  blessed,  shall  make  thee  so. 
It  was  a  faithful  resolution,  I  ivillgo  in  the  strength  of  the  Lard 
God  :  And  it  is  a  wise  example  for  thee  to  follow,  that  tboumay- 
est  never  want  power.  In  Jehovah,  one  said,/  have  everlasting 
strength:  But  not  the  only  one,  who  hath  said  and  found  it  too. 
It  is  thy  privilege  in  faith  so  to  say,  and  so  to  find.  It  is  the  com.- 
inon  privilege  of  all  the  people  of  God.  O  then,  let  us  join  in 
looking  up  to  this  Holy  Spirit  of  Foiver  for  fresh  and  fresh  sup- 
plies of  immortal  strength,  that  we  may  proceed  in. our  heavenly 
way  rejoicing,  tijjit  we  may  hold  on  and  hold  out  to  the  end  of  tha^. 


^9s  Spirit  of  promise, 

way,  and  finally  obtain  the  purpose  of  all  grace  in  the  enjoymCDt 
of  eternal  glory.  Then  shall  we  attune  harps,  hearts,  and  voices, 
to  never-dying  strains  of  the  purest  love  ;  and  then,  in  the  vievp 
of  past  and  future  mercies,  which  Jehovah  hath  ordained,  shall 
we  triumph  when  we  sing  his /iraise,  and  rejoice  to  proclaim  his 
fiQiver  I 

SPIRIT  OF  PROMISE. 

UPON  the  Fall,  man  was  surrounded  with  e*ery  prospect  of 
misery,  and  needed  a  Promise  to  l^eep  him  from  despair.  Mercy 
triumphed  over  this  misery,  and  supplied  that  promise,  raising  up 
his  drooping  mind  to  the  expectation  of  good.  This  good, and  the 
means  by  which  it  was  to  be  introduced,  made  the  ground  of  the 
promise :  The  author  of  it  could  be  no  less  than  the  author  of 
all  good,  even  God  himself. 

The  promise,  at  first  immediately  delivered  by  God  to  man, 
was  afterwards  renewed  upon  various  occasions,  both  immediate- 
ly by  himself,  and  mediately  by  persons  commissioned  by  him> 
When  the  promise  came  directly  from  God,  it  was  generally  as- 
cribed to  his  Voice  ;  and  this  voice  has  been  proved,  in  another 
place,  to  denote  his  Spirit.  When  it  has  been  communicated 
through  men,  the  same  Voice  spake  in  them  ;  and  therefore  it  is 
said,  they  spake  as  they  ivere  moved  by  the  Holy  Ghost,  or  still 
more  directly  in  the  terms  of  Christ,  it  is  not  ye  that  sfieakf 
but  the  Sfiirit  of  your  Father  ivhich  sfieaketh  in  you.  This 
voice  gave  the  word,  which  is  sometimes  translated  Jiromise,  and 
always  implies  it  ;  for  God's  word  declared,  being  predictive  of 
•what  shall  come  to  pass,  is  consequently /^ro/zAencc/  ov  firofnisso-' 
ty.  It  usually  means,  what  we  particularly  understand  by  pro- 
mise, when  it  predicts  good  things,  and  hence  the  promises  are 
called  exceeding  great  and  precious,  both  on  account  of  their  ow- 
thor  aud  subject  ;  but  the  wcr<i  itself  is  a// /zrom/se,  even  oi  de- 
struction to  sinners,  and  must  to  a  tittle  be  accomplished. 

As  the  whole  promise  of  graee  and  life  eternal  proceeds  from 
God,  because  He  only  hath  the  right  to  give  or  power  to  fulfil  it, 
and  because  his  Voice  only  can  utter  his  own  mind  and  decree, 
which  voice  is  his  Spirit  ;  therefore  the  Spirit  is  termed,  some- 
times TR-E.  promise  emphatically,  as  including  every  other  decla* 
ration  of  salvation  ;  aud  sometinjes  the  JPjy?nise  ojFihe  Spirit^  an4 


SPIRIT  OF  PROMISE.  39? 

the  Sfiirit  of  Promise,  explicitly,  as  expressing  the  great  agent 
who  is  to  fulfil  it.  He  is  called  the  Jiromise  itself,  because  he  re- 
veals or  makes  it  known  ;  and  the  Sfiirit  of  Promise,  because  he 
is  the  very  Spirit  and  Power,  by  whom  it  is  accomplished. 

He  gave  his  promise  to  his  people  in  the  Godman,  Christ  Jesus 
as  their  foederal  or  mediatorial  head ;  and  no  one  promise,  or 
the  fulfilnvent  of  it,  flows  to  them  through  any  other  channel. 
In  him  only  the  promises  are  all  yea,  and  all  amen  ;  all  positive 
and  full,  all  established  and  sure.  The  truth  is  in  Jesus  ;  and  so 
likewise  is  the  proniise  of  truth.  The  Spirit  never  gave  a  pro- 
mise but  what  related  to  Christ,  or  to  his  people  m  Christ.— 
Christ  is,  therefore,  the  promised  seed  ;  and  sO  are  iheyy  for  his 
sake.  Rom.  ix.  8,  But  the  great  promiser,  and  one  greatbranch 
of  the  promise  itself,  is  that  eterJial  Sfiirit  through  whom  Christ 
offered  himself  without  spot  unto  God,  and  by  whose  power  the 
redeemed  are  gathered  and  united  to  Christ,  as  one  body  or  tem= 
pie,  for  his  own  habitation  and  glory.  Eph.  ii.  21,  22.  In  Christ 
they  have  communion  with  the  Spirit;  and  by  the  Spirit  they  are 
brought  to  Christ  for  this  communion.  In  and  through  both  these 
divine  persons,  they  are  led  up  finally  to  the  Father,  as  to  the 
consummation  of  their  own  bliss,  and  of  Jehovah's  glory.  Thus 
the  Spirit  is  the  great  vivifying  agent  of  all  the  people  of  God, 
who  convinces  them  of  sin,  leads  them  to  Christ  for  his  atone- 
ment and  righteousness,  keeps  them  in  dependence  upon  Christ 
by  his  almighty  power,  instructs  their  souls  in  the  truths  of  sal- 
vation by  enlightening  his  holy  word,  supplies  them  with  strength 
against  their  enemies,  affords  them  comfort  in  all  their  tribula- 
tions, imparts  to  them  the  various  degrees  of  grace  and  holiness, 
and  at  last  brings  them  safely  to  glory  and  Heaven.  Surely,  such 
a  Spirit  as  this  might  be  well  called  a  Promise,  in  the  highest 
sense  and  as  the  greatest  blessing  that  can  be  conceived  ;  and  he 
may  likewise  be  v/ell  styled  the  Spirit  of  Promise  ;  since  none  but 
his  omnipotent  power  could  impart  or  secure  it. 

But,  that  we  might  not  mistake  in  so  important  a  matter  as 
ihe  nature  of  this  holy  agent,  he  is  called  by  other  names  in  con- 
junction with  the  word  promise,  or  with  what  is  promised.  Thus 
our  Lord  styles  him,  the  promise  of  my  Father,  because  the 
Spirit  is  sent  by  the  Father,  proceedeth  from  him,  and  is  one  with 
him  in  the  Godhead,  These  addilions  to  the  name  of  the  Spirit 
appear  designed  to  prevent  a  misapprehension  of  him  for  some 
common  or  created  spirit.  Hence  he  is  called  the  Spirit  f^>m  on. 
high,  or  from  the  highest,  Isaiah  xxxii,  15.  because  he  descends, 


298  bPlRlT  OF  PROMISE. 

not  only  from  Heaven  (fov  Angels  do  this,)  but  from  the  t}ivui« 
nature  or  Godhead.  The  words  are  framed  according  to  the  ap- 
prehensions of  our  sense,  and  mean,  that  in  descending  from  the 
highest,  he  necessarily  was  above  all,  and  as  such  came  as  neces- 
sarily from  Jehovah  most  High,  who  only  is  above  all.  He  v/as 
a  party  in  the  everlasting  covenant  [in  a  manner  superior  to  our 
conceptions  as  to  the  mode,  but  somewhat  analogous  to  what  we 
apprehend  from  those  words  in  the  sense  or  fiurport'],  which  cov- 
enant is  \.\\c  foundation  of  the  promise  ;  as  the  promise  itself  is  the 
declaration  of  God's  intention  in  that  covenant.  Now,  none  could 
make  thj-s  declaration  or  promise,  but  the  Godhead  who  conceiv- 
ed and  determined  it,  or  tL person  in  the  Godhead.  NocreatureS) 
however  exalted,  could  apprehend  the  infinite  mind  and  will  of 
Jehovah,  but  by  tlie  communication  of  Jehovah,  and  then  only  ac- 
cording to  their  limited  capacity.  The  whole  matter  and  manner 
TOUst  spring  originally  from  God  alone  ;  and  could  have  been 
known  to  any  creature  only  by  his  inspiration  ;  for  creatures  de- 
pend as  much  for  their  knowledge  \ipcn  God,  as  for  their  being. 
But,  as  the  Spirit  is  a  parij  in  this  everlasting  f;c..\!?.nt,.9<:'cfrc/!c;/i 
all  things.)  e.-ven  the  deep,  things  of  God,  hath  revealed  in  all  ages  (as 
the  -voice  of  God)  the  tMI  of  God,  is  the  very  promise  itself  for  the 
tuition  and  comfort  of  the  children  of  God,  and  the  Spirit  of  PrO' 
mise  to  effectuate  v)hat  is  promised  to  them,  both  in  time  and  eter- 
nity ;  the  man  who,  on  the  one  hand,  will  gratit  these  premises,  is 
most  absurd,  if  he  doth  not  also  grant,  that  none  but  Jehovah  could 
do  these  mighty  acts ;  and  the  man  who,  on  the  other,  will  not  grant 
them,  must  deny  the  Bible  itself,  and  renounce  all  revelation  for 
ever.  There  seems,  therefore,  no  refuge  in  the  case  ;  but  either 
the  Spirit  cf  Promise  is  Jehovah  promising,  or  there  is  no  promise 
at  all,  and  consequently  no  revealed  communication  between  God 
and  man.  The  one  principle  is  the  root  and  ground  of  faith  ;  and 
the  otlierof  alhn/rfe/zVy.  To  which  it  may  be  added  ;  the  opera- 
tion and  effect  of  these  two  principles  c^ji^zV/e  the  world,  and  separate 
gracious  souls  of  all  denominations  from  the  graceless  in  every  one. 
It  appears  from  hence,  as  well  as  from  some  other  considera- 
tions, how  important  a  matter  it  is  for  Christians  to  be  well  ground  - 
ed  in  the  truth  of  their  conductor's  c/n'z>ji7t/.  Their  comfort  in 
the  hope  of  salvation,  as  well  as  salvation  itself,  depends  upon  ii. 
R  emove  this  doctrine,  and  what  man,  who  knows  his  own  heart, 
the  warfare  he  is  engaged  in,  and  the  power  of  his  foes,  would 
not  give  up  all  for  lost  in  a  moment?  The  ignorance  of  these 
matters    venders  men  trifling,  unpersuaded)  and  unconcerned 


SPIRIT  OF  PROMISE.  299 

respecting  the  divinity  of  the  Spirit.  They  do  r.ot  see  that  the 
Christian  religion  itself  stands  upon  it,  and  the  vei-y  purpose  of 
that  religion  to  man,  even  life  eternal.  Demolish  this  principle, 
and  Deism,  under  cover  of  Socinianism,  and  other  heterodoxies, 
come  in  with  full  force,  upon  the  citadel  of  faith.  To  an  awakened 
or  enlightened  soul  (as  the  ancient  Christians  used  to  term  the 
established  believer)  the  divinity  of  the  Holy  Spirit  appears  as  es- 
sential to  his  salvation,  as  the  prior  existence  of  God  himself  was 
neces«ary  to  his  natural  being.  He  cannot  read  a  page  in  hts 
Bible,  but  he  perceives  an  expression  or  implication  of  this  truth, 
which  also  is  the  very  spring  of  ail  provideaice  and  grace,  resolv- 
ing the  occurrences  of  the  one  into  the  purposes  and  conclusions 
of  the  other.  And  he  possesses  a  further  demonstration  of  thi; 
truth,  in  conjunction  with  the  Bible,  from  tliat  experience  of  it, 
which  the  Bible  warrants  and  hiculcates,  aud  which  it  may  not  be 
unprofitable  to  consider. 

The  Apostle,  in  mentioning  this  Hubj  Sfdrit  of  Promise  in 
Eph.  i.  13.  declares  also  the  use  and  advantage  of  the  Spirit. 
And  it  may  be  noted,  by  the  way,  that  all  the  doctrines  of  tl>e 
Bible  apply  to  ?/«<?,  and  are  not  to  be  considered  as  mere  notions 
to  swell  the  brain,  without  feeding  the  heart.  After  ye  believed* 
in  Christ  (says  St.  Paul)  ijc  ivere  sealed  ".ulth  that  Holy  Sjiirit  of 
firomisCi)  ivhich  is  the  earliest  of  our  inheritance^  8cc.  They  be- 
lieved^ which  they  were  enabled  to  do  by  the  o/ieratcon  of  God, 
Col.  ii.  12.  and  thus  they  were  sealed  by  the  Spirit  of  promise, 
or  according  to  the  promise  of  God,  This  sealing  is  the  earnest, 
sure  pledge  and  part  of  that  possession,  which  is  called  our  in- 
heritance because,  through  Christ  we  are  born  of  the  S/:irIt,  or 
of  God,  are  therefore  children  of  God,  and,  being  children,  be- 
come heirs  of  God  ana  joint-heirs  with  Christ  for  that  inheritance,. 
The  admission  is  through  faith,  the/z/crfj-eand  security  i%  the  seal 
of  God  the  Spirit,  and  the  end  everlasting  life.  As  a  naked  pro- 
mise without  witness  is  not  obligatory  among  men,  before  their 
courts  of  law;  God  takes  up  a  similitude  from  it,  in  order  to 
shew  the  positive  certainty  of  his  salvation.  He  delivers  his  pro- 
mise under  the  name  of  a  testament,  which  he  ratifies  by  his  own 

*  Tlie  words  might  be  rendered,  Believing  ye  were  sealed ;  but  thcv 
amount  to  tlie  same  sense.  Faith,  thi'ough  a  grace  of  tlie  Spirit  as  exercised 
In  and  by  us,  is  otie  thing;  and  the  sealoi'  the  Spirit  is  another.  Dr.  Guyse, 
upon  the  place,  h{is  judiciously  distinguished  them  ;  and  even  Mi-.  Hei-ve) , 
wlio  corrects  our  translation,  seems  to  mean  by  thLs  sealing  of  the  Spirit, 
"'  some  delightful /oretosfe.9  of  life  and  immortality."  Theron  and  Aswasio. 
Dial  xvi.  near  the  end. 


306  SPIRIT  OF  PROMISE. 

# 

oath,  which  comes  into  force  by  the  death  of  that  (cstator  in  whose 
name  it  was  made,  which  is  sealed  by  the  Spirit  and  impleaded 
by  him  in  the  hearts  of  his  people  for  whose  benefit  it  was  made, 
and  which  is  witnessed  to  by  the  Son  and  Spirit  before  the  court 
of  Heaven.  In  this  way,  God  delights  (as  it  were)  to  communi- 
cate to  the  heirs  of  salvation  the  immutability  of  kis  counsel,  and 
their  security  in  him.  But  if  the  Holy  Spirit  were  not  a.fiersony 
he  could  not  seal  at  all ;  if  not  a  divine  person,  he  could  not  seal 
for  the  conveyance  of  an  inheritance,  which  only  a  divine  nature 
couid  bestow  ;  and  much  less  could  he  .so  seal,  as  to  be  the  very 
earnest,  assurance,  and  certainty  of  an  eternal  inheritance.  His 
scaling'  obliged  the  divine  nature  to  perform  to  man  ;  and  it  seems 
not  a  little  incongruous  to  imagine,  that  any  creature  whatever 
could  seal  an  innumerable  multitude  of  souls,  and  oblige  his  own 
maker  to  grant  salvation  to  them.  On  the  other  hand,  admitting 
the  Holy  Spirit  to  be,  what  indeed  he  is,  God  over  all ;  there  is 
a  beautiful  harmony  in  the  above  similitude,  and  (what  is  better 
for  us  than  all  mere  beauty)  that  perfect  security  from  alienation, 
which  every  believing  soul  desires  to  understand.  He  sees,  in 
this  delightful  view,  that  God  contrived  the  Testament,  that  God 
effected  the  purpose  of  it,  that  God  sealed  and  secured  the  whole, 
without  possibility  of  failure  or  disappointment.  The  covenant 
or  testament  now  appears  "utort/ty  of  God,  as  well  as  ordained  by 
him  ;  and  znost  comfortable  to  man,  for  whose  poor  soul  it  was 
graciously  framed.  Here  is  God  planning,  effecting,  and  secur- 
ing to  eternity ;  and  7nan  to  ctcrriity  enjoying,  adoring,  and  prai- 
sing. This  is  all  brightness  and  delight  at  once  ;  while  the  re- 
verse is  altogether  gloom  and  despair.— Judge  then,  reader, 
-.vhich  of  the  two  proffers  more  hont^rto  God,  or  more  happiness 
to  thee  ! 

In  full  dependence  upon  the  divinity  of  the  Spirit  of  promise 
do  all  his  promises,  engagements,  and  operations  proceed.  Trace 
them  to  their  fountain-head,  they  rise  from  him,  and,  rising  from 
him,  do  thereby  prove  him  to  be  God.  They  cither  spring  not 
from  the  Spirit,  and  so  the  Bible  is  an  imposition;  or,  springing 
from  him,  according  to  the  Bible,  they  demonstrate  his  divinity. 
He  could  not  give  a  promise  of  grace,  if  he  were  not  the  God  of 
all  grace  ;  for  the  nearest  Angel  to  the  heavenly  throne,  the  very 
fust  which  stands  in  the  whole  order  of  creatures,  depends  abso- 
lutely upon  the  grace  and  favor  of  his  Creator,  and  can  have  no- 
thing more,  in  any  resp<ct,  than  wiiat  lie  is  capable  of  enjoying; 
?.nd  yie  employment  of  this  whole  capacity,  or  of  the  grace  and 


SPIRIT  OF  PROMISE.  301 

favor  bestowed  upon  him,  belongs  to  the  giver,  and  cannot  be 
communicated  by  one  creature  to  another.  If  the  Spirit  then 
could  not  confer  grace,  but  as  God  ;  he  likewise  could  not  seal 
or  secure  it,  but  in  the  right  and  power  of  liis  divine  nature. 
Were  there  any  being  superior  to  his  own,  the  security  would  be 
nothing  which  a  dependent  being  could  give,  but  must  be  ulti- 
mately resolved  into  him,  who  bears  the  supreme  power.  Every 
promise,  seal,  or  security,  which  the  subordinate  being  might 
give,  would,  in  that  case,  be  impertinent  and  nugatory :  What 
is  more,  they  would  arise  from  one,  who  had  no  right,  as  well  as 
no  power,  to  form  such  a  sort  of  covenant,  as  deals  out  heaven 
itself  to  worthless  sinners,  and  parcels  eternal  life  and  happiness 
among  a  set  of  rebellious  mortals.  There  would  be  so  much 
eiTor,  arrogance,  and  presumption  in  such  a  case,  that  x\^  good 
being  could  be  guilty  of  them  ;  and  the  attempt  itself  would  be 
frivolous  and  contrary  to  the  nature  as  well  as  above  the  powers 
of  an  evil  one. 

And  why  doth  God  so  often  claim  the  epithet  oS.  faithful:  but 
because  he  keepeth  promise  for  ever  ?  The  Spirit,  for  the  same 
reason,  is  the  Spirit  of  Promise,  to  make  good  all  those  engage- 
ments, which  he  declared  to  the  holy  men  of  old  who  were  moved 
by  him,  and  which  filled  the  sacred  volume  from  beginning  to 
end.  He  spake  the  promises  to  them  ;  and  he  was  well  qualified 
to  promise,  because  he  is  also  able  to  perform.  He  gave  them 
out,  in  ancient  time,  by  pertinent  symbols ;  and  he  taught  his  re- 
deemed both  the  sense  and  the  experience  of  those  symbols. 
This  Holy  Spirit  signified  ;  Heb,  ix.  8,  and  then  gave  his  people 
t\\Q purport  of  the  sign.  Carnal  professors  and  the  world  at  large, 
then.,  as  well  as  wow,  saw  the  types  and  shadows,  but  took  them 
for  ends  and  substances :  But  the  Spirit  imparted  the  ultimate 
sense  and  understanding  of  them  only  to  the  faithful.  When  the 
Spirit  of  Promise  held  forth  the  promised  land,  the  multitude  of 
mere  professors  thought  of  nothing  beyond  the  milk  and  honey, 
the  worldly  ease  and  worldly  comforts,  which  they  might  enjoy  in 
it :  But  the  true  Jews,  or  real  confessors  of  God,  saw  through  the 
veil  of  time,  and  were  taught  to  consider  Canaan,  either  as  the 
Church  collectively  in  one  body,  or  the  everlasting  residence  of 
the  Church  finally  in  one  place.  Concerning  Jerusalem  itself, 
they  perceived  the  same,  and  knew  it  to  be  relatively  only  the  holyi 
city,  in  symbol  of  that  Jerusalem  which  is  above.  This  was  the 
Canaan  and  this  the  Jerusalem  they  longed  for,  and  in  the  hope  of 
which  they  confessed  themselves  strangers  and  pilgrims  upon, 


S02  SPIRIT  OF  PROMISE. 

earthy  seeking  a  better  country  than  Jiidea^even  a  heavenly^  and  a 
citynvhich  nxTnfaundatiojis  [solid  and  perpetual,  which  Jerusa- 
lem had  not]  whose  builder  and  maker  is  God.     They  knew  that 
the /«wfi  below  was  an  appointed  type  of  the  courts  above;  and 
they  enjoyed  it  in  this  frame.     Upon  this  account,  the  country  it- 
selt  became  (as  it  were)  a  sacrament  to  the  laithful  Jews,  and  put 
them  in  continual  mind,  that  this  was  not  their  rest,  being  Jiollu- 
ted,  but  that  Heaven  only  was  their  home,  even  the  holiest  of  all, 
for  the  forerunner  into  which  they  ardently  waited,  even  for  Je- 
sus, their  High-priest,  and  ours.      All   the  services  of  the  law 
likewise  were  promises  and  prophecies  in  disguise ;  yet  known 
■well  enough  by  them,  to  whom  it  was  given.     They  were  a  veil  of 
ilesh  ;  but  that  veil  was  rent  in  twain,  spiritually,  by  the  divine 
teacher,  when  saving  life  and  light  were  brought  into  their  souls, 
and  when  they  were  instructed  in  the  mysteries  of  the  kingdom. 
Hence  the  distinction  between  the  outward  and  the  inward  Jews  ; 
the  one  having  the  veil  ufion  their  heart,  when  Moses  was  read, 
and  the  ceremonies  given  by  Moses  were  exhibited  ;  the  other 
having  that  veil  do7ie  away  in  Christ,  and  through   faith  in  him, 
who  was  then  to  come.    Christ  himself  also  was  promised  in  this 
wav,  and  came  z»ez7crf  with  human  flesh;  so  that  the   carnal   or 
outward  Jews  knew  him  not,  nor  saw  what  a  divine  and  ineffable 
pearl,  far  above  all  price,  tabernacled  in  mortal  clay.    But  those, 
who  were  enlightened  by  the  Holy  Spirit,  were  at  no  loss  about 
Hiiv,  but,  through  all  the  helpless  simplicity  of  a  little -babe  when 
he  came  into  the  world,  beheld  him  by  faith,  and  acknowledged 
\nva  tohc  their  iialvation.      What  made  the  difference  between 
gocHi  old  Simeon,  Anna  the  prophetess,  with  others  who  rejoiced 
in  him,  and  Herod,  with  all  those  who  received  him  not  but  sought 
to  destroy  him  ?    The   answer  is ;    that  very  Spirit  alone,  who 
brought  Simeon  into  the  temple,  at  the  time  of  his  circumcisicn, 
and  led  others  to  testify  of  him  ;  as  may  be  i-ead  at  large  in  the 
two  first  chapters  of  the  gospel  by  St.  Luke,  and  what  makta  the 
distinction  beiween  the  r-^.al  Christian  and  the  nominal  profcss.or 
in  tiicir  livs  and  deaths  even  now  ?  Why  is  the  one  enabled  to 
live  and  be  happy  in  the  things  of  God,  to  rejoice  iu  tribulation 
and  death,  and  to  have  ardent  desires  for  the  blessi'igs  of  eternity  ; 
%vh!lc  the  other  passes  his  flc-cting  hours  in  the  hot  pursuit  after  dy- 
ing affairs,  cares  neither  for  God  nor  his  soul,  for  Heaven  or  Hell  ? 
It  cannot  be  imputed  to  mere  difference  of  natural  understand- 
ing ;  for,  usually,  those  who  are  esteemed  wisest  in  the  wo;ld, 
accept  the  worse  rather  than  the  better  fart,  and  are  even  pron<j 


SPIRIT  OF  PROMISE.  303 

to  think  the  others,  as  Festus  did  Paul,  mad  and  beside  them^ 
selves.  Nay,  some  of  the  very  persons  themselves,  v.ho  have 
turned  from  Avhat  they  conceived  to  be  follies  and  sins  bewitcbint; 
others,  have  been  people  of  whose  learning,  sense,  and  integrity, 
no  reasonable  man  could  possibly  doubt,  and  the  difference  of 
whose  conversation  and  conduct  have  been  obvious  to  all  who 
knew  them  ;  and  yet  they  have  frankly  and  seriously  owned,  that 
it  was  no  might,  wisdom,  or  capacity  of  their  own,  which  effected 
this  change  upon  them.  To  what  then  could  it  be  ascribed? 
Surely  to  nothing  else  but  that  which  they  ascribe  it  to,  in  strict 
concurrence  with  the  word  of  God  ;  even  the  power  and  wisdom 
of  the  divine  Spirit  opei^ating  upon  their  souls.  By  this  they 
lived  y  for  this  they  prayed  ;  and  for  the  same  have  all  the  Church- 
es of  Christ  in  all  ages  of  the  world  prayed  most  expressly  either 
in  liturgies  or  other  solemn  addresses  to  Heaven.  The  Church 
of  England  in  particular  reiterates  the  petitions  of  this  kind 
throughout  her  service,  and,  in  the  deepest  sense  of  human  frailty, 
implores  that  the  "  Holy  Spirit  may  in  alL  things  direct  and 
KULE  our  hearts,  through  Jesus  Christ."* 

From  all  this  it  may  appear,  that  the  promises,  made  in  the 

•  It  seems  truly  ustonishlng,  how  it  is  possible  that  a  minister  of  this  ex- 
cellent Church,  should  venture  to  nullify  the  exercise  of  the  Holy  Spirit 
upon  men's  souls,  or  (what  is  thoug-ht  at  present  to  be  the  more  decent 
fesliion)  to  assert  that  this  exercise  is  so  secret,  so  iir.perceptible,  so  re- 
sistable,  and  so  extinguishable  by  rnen,  that  they  either  cannot  kno-.'/  when 
they  have  its  povci  ;.n  them,  or  can  sup])ress  it  at  their  pleasure.  That  the 
form  of  Prayer  should  express  or  imply  iri  all  its  parts  the  absolute  necessity 
of  tlie  Spirit's  aid,  that  men  should  read  over  these  sound  words  in  tlie  desk 
and  then  imuicdiately  afier  deny,  repiobate,  and  even  ridicule  the  whole 
sense  of  'Jieui  in  the  pulpit,  is  so  very  sliocking'  and  horrid,  that  it  adds  a  most 
d:readful  weight  to  all  the  other  pi;!!  rii^v  ai;d  unprincipled  conduct  of  the 
times.  The  Common  Prayer  b^isecr.-KS  God  to  replenish  our  King  imVA //;(,• 
grace  of  his  Holy  Spirit,  and  'c  c^^diit  'Ac  Royal  Fanni}  rdth  the  same  spirit. 
Where  is  the  loyally  or  respect  in  pietending'  to  ask  lor  a  blessing',  which  is 
treated  by  these  innovators  as  a  clnma-i'a  ?  The  cong-regation  is  led  to  ask 
for  the  healthful  spirit  of  grace  upon  tlte  Bishops  and  Clergy,  that  they  may  tru- 
ly please  God.  Is  it  not  horridly  impious  to  use  these  words  in  sound,  and 
to  deny  them  in  substance  ?  Or  can  any  Clergyman  think  he  can  truly  please 
God  by  so  bold  a  duplicity  ?  The  people,  immediately  after  the  confession  of 
their  sins,  are  exhorted  to  beseech  God  to  grant  them  tme  repentance  and  his 
Holy  Spirit.  Are  they  then  to  rec[ucst  a  mere  imagination,  an  unfelt  and  un- 
known good,  a  mere  non-entity  ?  And  is  not  the  telling  them  this,  in  a  dis- 
course after  such  a  petition  and  many  more  of  the  same  kind,  a  wicked  and 
audacious  abuse  of  their  time,  patience,  and  understanding  M>ut  wiien  Je- 
sus Christ  has  said,  in  a  very  strong  juid  particular  manner,  that,  vnich  more 
than  a  father  to  give  good  gifts  to  his  cliildren,  God  is  willing  to  give  the 
Holy  Spirit  to  them  that  ask  him  ,-  wlio,  v,  iiat,  where  are  they,  that  will  be  so 
vi'icked  ;uid  so  blasphemous  as  to  assert,  that  there  is  no  such  blessinr  to  be 
had,  or  (what  is  much  the  same)  no  such  good  to  be  known  .'' — He.ir,  0 hea- 
vens, andgix-e  ear,  0  earth  ;  for  the  Lord  hath  spoken  :  I  kavs  notvished  cr.d 
brought  up  children,  and  they  have  refilled  against  v,". 


304  SPIRIT  OF  PROMISE. 

word,  need  the  Spirit  of  Promise  to  apply  and  explain  them  ib 
believing  souls ;  and  that  he  doth  seal  this  instruction,  according 
to  that  degree  of  saving  truth  which  is  necessary  for  them  or 
for  others  by  them,  proving  himself  thereby  to  be  true  and  very 
God.  And  it  is  an  argument  which  cannot  be  too  much  remem- 
bered and  insisted  on,  that  none  but  God  could  do  this  to  myriads 
of  creatures  atone  and  the  same  instant,  in  various  ages,  nations, 
kingdoms,  and  tongues,  and  to  the  whole  world  of  the  blest,  with- 
out intermission  and  without  end. 

This  Holy  Spirit  is,  therefore,  well  called  the  Promise  itself; 
because  it  was  often  promised  under  the  law,  that  he  should  be 
fully  evidenced  and  manifested  to  the  people  of  God  upon  the  ad- 
vent of  the  Messiali.  Huetius,  in  his  Demojistratio  E-vangelica 
(Prop.  ix.c.  149.)  has  drawn  out  some  of  the  most  remarkable 
texts  of  this  kind  from  the  Old  Testament,  and  paralleled  therii 
with  others  from  the  New,  which  shew  their  accomplishment.  It 
would  take  up  too  much  room  to  copy  the  texts  at  length,  as  he 
has  done,  and  therefore  it  may  be  sufficient  to  point  only  to  the 
places  which  the  reader  may  consult  at  his  leisure. — Old  Tes- 
tament.    Isaiah   xxxii.    15.  xliv.  3.  lix.21.     Ezekiel  xxxvi.  26, 

27.  xxxix.  29.     Joel  ii.  28,  29.     Zach.  xii.  10 JVew  Testament. 

Luke  xxiv.  49.  John  vii.  of,  &c.  xiv.  16,  8cc.  xv.26.  xvi.  7,  &c. 
XX.  22.  Acts  i.  4,  Sec.  ii.  1,  Sec.  viii.  15,  &c.  ix.  17,  x.  44,  45- 
xi.  15,  16,  xiii.  2,  3,  4,  9,  52.  xv.  7,  8.  xix.  2,  6.  Romans  v.  S. 
1  Cor.  iii.  16.  Gal.  iv.  6.  1  John  iv.  13.  with  several  other  cor- 
respondent  texts. 

What  consolation  is  held  forth  in  this  gracious  title  of  the  Spirit 
for  the  children  ef  God.  What  assurance  of  happiness  doth  it 
contain?  What  a  pledge  of  life  eternal?  There  is  not  a  pro- 
mise revealed  in  the  book  of  God,  .but  which  the  believer  may 
look  to  the  Spirit  of  Promise  for  the  performance  of  it.  He  took 
this  name  for  that  end.  He  is  the  Spirit  in  the  promise,  and  be 
comes  inherent  with  the  promise  itself,  as  the  very  life  and  es- 
sence of  it;  and  he  is  the  Spirit  of  the  promise,  because  he  war. 
a  party  in  the  divine  mind  who  gave  it,  and  the  person  in  the  di- 
vine nature  who  accomplishes  it  to  his  people.  Looking  to  him, 
they  can  never  be  disappointed  of  their  hope;  for  he  doth-  not 
make  promises,  nor  give  his  word,  according  to  the  little  follies 
of  earthly  courts,  but  pledges  himself  for  the  performance  of 
them,  that  his  people  may  rely  on  him  with  strong  consolation, 
and  entertain  a  good  hope  through  grace.  None  of  his  creatures 
tan  charge  him  with  breach  of  promise  :  he  did  not  make  pro- 
mises  to  b^^ah  them-  bv.r  to  ksefi  them.    Nor  did  be  make  then- 


SPIRIT  OF  PROMISE.  S03 

dii  2iny  unce7'tainty  oi  issue  ;  because  no  promise  v/as  ever  given 
out,  but  according-  to  tliat  everlasting  covenant-^  ivkich  is  ordered 
in  all  things  and  sure.  So  that  the  promise  stands  upon  the  very 
Godhead  itself,  and  upon  all  his  attributes  of  wisdom,  love,  and 
power :  nor  can  it  fail,  till  this  rock  of  ages  fails,  but  must  endure 
likiB  it  for  evermore.  O  what  comfort  may  the  troubled  wearj 
mind  draw  from  this  unfailing  spring  I  Could  it  but  look  cut  from 
itself,  and  lay  fast  hold  upon  the  word  of  promise  ;  the  Spirit  of 
Promise  would  soon  witness  to  his  own  word,  and  give  the  sweet- 
ness of  it  to  the  hungry  soul.  But  the  soul  too,  too  often  looks 
into  itself,  where  it  can  find  nothing  but  sorrow  and  sin  :  It  seeks, 
in  this  case,  the  living  among  the  dead.  Its  hope  is  risen  ;  and  \t 
must  rise  from  the  sepulchre  of  self  to  follow  after,  where  only  it 
can  be  found.  Let  the  word  be  read  in  faith  ;  and  there  the  Lord 
of  the  word  will  appear.  He  will  appear  to  bless  in  reading,  and 
to  carry,  from  the  reading  some  strength  and  savor  into  the  heart 
and  life. 

"But  (says  the  troubled  Christian)  I  can  see  no  prospect  of 
health  in  my  case.  Providence  seems  shut  up  to  me.  All  is  dark- 
ness and  gloom ;  and  1  cannot  find  one  cheerful  ray  in  the  whole 
book  to  guide  me  on,  nor  one  argument  of  comfort  to  support 
me  from  sinking." — How  many  gracious  souls  are  in  this  situation  \ 
They  would  not  be  in  it,  were  they  not  gracious.  Their  aim 
would  be,  if  they  were  o/the  world,  to  seek  relief  in  the  world; 
and  the  heavenly  record  would  have  stood  unopened  as  to  them  % 
and  'tis  one  good  sign  of  a  truly  believing  soul,  when  all  afflic- 
tions or  distresses  drive  it  to  the  Bible,  and  constrain  a  longinsj 
to  receive  comfort  and  support  from  that  quarter.  Christian  I 
hold  fast  here.  Remember  thou  art  privileged  to  trust  a  faith- 
ful God  :  and  when  thy  heart  droops  within  thee,  cry  out ;  Lord  £ 
believe  ;  helfi  t hou  mine  unbelief  !  Do,  astheFatherof  the  faithful 
did  ;  against  hofie^  believe  in  hope^  according  to  that  which  is  s/ioken 
by  thy  God.  Let  go  the  reeds  and  the  rushes,  which  float  about  thee 
in  thy  tribulation,  and  catch  hold  upon  the  arm  which  is  stretched 
out  for  thine  aid.  That  word.  Lord,  save,  or  I  perish,  was 
never  uttered  by  any  one  who  perished.  He  will  give  thee 
strength  for  thy  temptation,  or  provide  a  v,ay  for  an  escape. — ■ 
And  the  trial  was  sent,  not  for  thy  distress  (for  ti.e  Lord  doth  not 
willingly  or  causelessly  afflict  his  people,)  but  to  beat  thee  from 
thyself,  from  thy  own  contrivances,  schemes,  or  power,  and  to 
make  thee  fly  for  refuge  to  him.  Blessed  is  that  afHiction,  which 
endears  God  to  his  people :  and  blessed  are  those  tongues,  which 

yoi,,  H,  P   p 


305  SPIRIT  OF  PROMISE. 

can  thank  God  in  the  affliction,  as  well  as /or  the  affliction.  Nor  is 
tliis  too  much  for  faith,  when  the  Spirit  of  Promise  enlivens  it  to 
embrace  a  promise  ;  as  it  appears  from  the  Apostle's  case,  and 
from  the  cases  of  many  others,  who  rejoiced  in  irifnilation,  know- 
ing the  happy  effects  of  their  trial.  Rom.  v.  3.  They  did  not  puz- 
zle themselves  about  the  mea7ts  of  deliverance ;  but  sought  Jirs! 
to  glorify  God  in  the  present  dispensation  of  his  providence  ;  and 
then  to  embrace  those  occasions  of  aid  Avhich  that  Providence  put 
in  their  way.  They  wrestled  with  God^  rather  than  with  the 
world;  and,  like  Jacob,  they  prevailed.  For  faith,  being  of  the 
Spirit,  lays  hold  of  the  promising  Avord,  energizes  in  the  strength 
of  the  Spirit,  and  obtains  from  God  the  fulfilment  of  his  promise^ 
and  all  the  happy  consequences  which  result  from  it.  The  pro- 
mises contain  full  mcRsurc,  and  over  measure;  and  have  in  them 
more  than  we  can  ask  or  think.  Were  it  not  for  our  own  weak- 
ness, nothing  in  the  world  could  disturb  us.  Winds  make  no  im- 
pression upon  rocks,  but  upon  loose  and  unsettled  substances. 
And  were  we,,  or  coiUd  we,  be  perfectly  fixed  upon  the  rock  of 
ages,  as  we  shall  be  hereafter;  not  all  the  powers  of  earth  or  hell 
could  affect  or  perplex  us.  Our  Avretchedness  comes  hence, 
we  cannot  give  up  all  contentedly  or  resignedly  to  God's  disposal 
and  management,  at  the  bottom  ;  and  this  is  the  true  though  secret 
cause  of  all  our  trouble.  For  could  we  rest  upon  God,  as  w-e 
are  warranted  to  rest  upon  him,  in  spiritual  things,  without  dis- 
turbing our  own  minds  with  those  why^  and  wherefores,  which,  for 
the  trial  of  our  faith,  are  concealed  from  us  ;  we  should  then  find 
him  an  unshaken  foundation,  and,  in  the  very  act  of  faith,  enough 
to  assure  us,  that  we  do  not  trust  him  in  vain.  So,  in  temporal 
matters,  did  we  cast  all  our  care,  or  carefulness,  ufion  God,  ac- 
cording to  his  precept,  and  commit  the  times  and  the  seasons  en- 
tirely to  his  own  /lower,  as  they  are  indeed,  and  must  be  whether 
wc  trust  him  or  not ;  we  should  find  xnuch  smoother  work  within, 
and  abundantly  less  perplexity  from  without.  The  unhappiness 
rests  here  ;  we  cannot  trust  God  nakedly,  without  a  view  or  prob- 
ability oiour  own  ;  and  so  we  carve  out  to  him  our  own  ways  of  re- 
lief, instead  of  following  his  will  into  the  disposals  of  his  providence. 
We  argue  for  him,  as  well  as  for  ourselves  ;  and  hence  come  all 
our  fallacies  and  disappointments.  If  we  left  it  to  his  wisdom  to 
arrange  the  argument  for  us,  and  only  follow,  as  that  led,  with 
our  own  ;  we  should  find  a  most  happy  and  invincible  conclusion 
in  our  behalf,  at  the  sum.  To  use  a  familiar  phrase  ;  we  want  to 
be  masters,  when  we  ought  to  be  journeymen,  and  are  always 


SPIRIT  OF  PROMISE.  307 

setting,  up  for  ourselves,  before  we  have  learned  our  trade :  and 
the  consequence  is,  a  temporary  bankruptcy.  Do  we  not  fre- 
quently see  artificers  performing  things  in  their  business,  which 
we  cannot  account  for ;  and  do  we  dispute  their  conduct  because 
of  our  own  ignorance  ?  They  cut  down,  hew,  throw  about,  min- 
gle, and  perplex  the  various  parts  of  a  frame  or  machine,  as  it 
seems  to  our  apprehension  ;  but  yet  all  goes  on  with  a  design  in 
their  minds,  which  we  are  not  masters  of.  At  length,  when 
they  have  put  the  several  particulai's  into  their  appointed  places, 
and  combined  all  the  parts  into  a  complete  whole ;  we  see  order, 
beauty,  and  use  arise  out  of  a  very  complicated  and  (to  our  view) 
a  very  confused  scene.  We  could  not  investigate  the  artifice  ; 
but  we  can  perceive  the  end.  In  like  manner,  comparing  small 
things  with  great,  God  deals  with  the  individuals  among  his  peo- 
ple, and  v/ith  his  temple  the  Church'm  general.  He  permits  the 
world  (as  it  appears)  to  fall  into  a  multitude  of  cross  purposes, 
strange  circumstances,  and  perplexing  events,  by  which  his  peo- 
ple and  Church,  together  with  the  world,  are  disordered  and  af- 
fected. Private  affairs  and  public  concerns  may  seem  confused 
beyond  the  skill  or  power  of  men  to  unravel  or  explain  thera. 
But  when  the  believer  shall  reach  his  home,  and  much  more 
when  the  end  of  all  things  shall  appear ;  God's  design  in  all  will 
break  forth  illustrious,  and  create  astonishment,  admiration,  and 
praise,  at  his  complications  of  wisdom  and  grace,  through  be- 
holding worlds. — Learn  then,  believer,  to  consider  his  arrange- 
ments of  providence  and  mercy  in  this  view  ;  and  then  nothing  in 
the  short  scene  of  things  below  will  trouble  thee  much  or  long. 
Leave  God's  secrets  to  himself,  and  say  with  good  Salvian,  "  I  do 
not  understand  them  ;  I  dare  net  investigate  them ;  I  even  trem- 
ble to  attempt  it."  The  day  will  soon  appear  ;  and  then  the  sha- 
dows of  the  night  shall  flee  away ;  while  the  objects  of  truth  and 
glory  shall  arise  to  view,  without  number  or  end. 

"  But  (says  the  Christian)  hath  not  God  promised  the  seal  of  the 
Spirit,  in  order  to  assure  me  of  my  salvation ;  and  may  I  not  ex- 
pect this  ?  May  I  not  be  deceived,  if  on  the  one  hand  I  content 
myself  without  it,  or  if  on  the  other  I  presume  only  that  I  have 
it  ?"  God  hdXh  firomiscd  this  seal  in  or  upon  believing  ;  and  when 
thou  didst  believe  thou  wast  sealed  ;  but  not  with  visions  or  reve- 
lations, but  with  a  conviction  of  the  truth  of  God,  and  with  gra- 
cious comfort  flowing  from  that  conviction.  The  Spirit  of 
promise  applies  the  word  of  promise  to  the  soul,  acts  by  that 
word  usually  as  its  medium;  gives  the  believer  powtr  to  rest  up- 


30d  SPIRIT  OF  PROMISE. 

on  it,  and  in  that  power  conveys  a  demonstralion  of  his  own  pre- 
sence and  of  the  Christian's  title  to  salvation.  The  seal,  however, 
is  not  always  in  comfort  immediately,  though  always  in  grace, 
which  connects  the  heart  and  life  by  love,  and  informs  the  mind 
with  wisdom.  The  inscription  of  this  seal,  to  be  known  and  read 
of  thee  and  of  all  men,  is,  let  every  one-,  that  nameth  (he  name  of 
Christy  dejliart/rom  inujtiity.  Let  thy  conscience  make  thy  appeal 
to  this,  and  carefully  read  this  golden  legend  every  day.  It  is  a 
true  phylactery,  or  inscribed  frontlet ;  and  the  plainer  it  is  written, 
the  be.icr.  And  be  assured  of  this,  that  if  heart,  head,  and  life, 
be  framed  according-  to  the  word,  and  depend  upon  the  truth  of 
God,  and  wait  for  the  salvation  of  God  ;  it  is  a  further  proof  that 
the  Spirit  hath  sealed  thee  to  his  eternal  redemption.  Thou  art 
not  to  go  on  contented  without  this  testi7non-y  ;  and  much  less 
with  a  contrary  testimony;  Por,  believe  what  tiiou  wilt,  unless 
this  seal  be  upon  thee  ;  thou  has',  no  proof  to  thyself  of  thine  own 
sincerity,  nor  to  others  that  thou  ia-t  not  an  hypocrite.  As  to 
visions  be  contented  without  them  :  The  prophets,  who  had  them, 
called  them  a  burden  }  and  thousands  who  have  pretended  to  have 
them,  have  followed  their  own  delusion  and  enthusiasm,  to  their 
cost.  Pray  Qod  to  teach  thee  by  his  word,  and  according  to  his 
word :  Thou  wilt  find  wisdom  in  safety  there^  and  more  wisdom 
in  depth  than  in  this  life  tliou  fully  canst  know.  And  if  a  ivord^ 
apparently  in  season,  come  home  to  thy  heart ;  there  is  also  a  rule, 
by  which  thou  mayest  judge  wllethcr  its  application  be  from  the 
tuition  of  God,  or  from  the  mere  elevation  of  tliy  own  mind.  If 
the  thought  humble  thee  in  thy  own  sight,  while  it  warms  thee 
with  love  to  Christ;  and  if  it  fill  thee  with  meekness  and  submis- 
sion, as  well  as  complacency  and  comfort  thou  mayest  be  assured, 
that  (as  the  Devil  never  deals  in  tlus  way)  the  Lord  is  thy  he/per. 
But  if  the  idea  excite  a  swelling  (as  it  were)  of  the  mind,  a  delight 
in  its  own  excellence  for  the  thing  spoken  or  conceived,  a  con- 
sciousness or  desire  of  superiority  in  the  heart  over  others,  a  lan- 
guid notion  of  the  intervention  of  God,  and  especially  if  it  end  in 
high  words,  and  strong  passions  towards  men  ;  thou  mayest  just- 
ly fear,  however  ingenious  or  devout  *he  cogitation  may  be  in 
show,  that  it  is  but  the  ebullition  of  the  human  understanding, 
unaided  and  uninfluenced  by  the  grace  of  God.  What  God  sends 
to  man  humbles  him  in  himself  and  lifts  him  up  in  another.  What 
man  conceives  from  within,  exalts  self,  and  leaves  God  out  of 
;,iglit, If  this  rule  were  duly  attended  to,  we  should  probably 


LOVE.  SO* 

r.ec  fewer  presumptions  of  self-importance,  and  more  real  concern 
for  the  edification  of  others,  in  the  professing  world. 

Happy,  only  happy,  ai'e  they,  who  wait  on  the  S/iirit  of  Promise 
to  seal  and  to  accomplish  all  the  promises  for  their  souls  !  Hap- 
py they,  who  meditate  on  his  word  for  this  end,  who  love  his  com- 
mandments, and  delight  in  his  ways.  This  happiness  is  the 
privilege  of  every  believer,  the  undoubted  portion  of  the  children 
of  God.  How  happy  would  these  be,  if  they  knew  their  own  hap- 
piness !  How  content,  if  they  considered  God,  as  their  manager, 
their  friend,  their  father  1  How  satisfied  about  worldly  things,  if 
they  duly  lived  in  expectation  of  Heaven  as  their  home.  What- 
ever was  disordered  abou(  them,  t/iey  could  not  be  touched  ;  nor, 
in  worlds  of  ruin,  can  these  be  lost.  Their  anchor,  cast  within  the 
veil,  cannot  fail ;  because  the  /iromise  is  its  hold  :  Their  vessel  of 
grace  shall  never  be  wrecked,  for  the  Spirit  of  promise  is  at  the 
helm.  This  Spirit  shall  preserve  them  by  day  and  by  night, 
amidst  the  storms  of  life,  and  the  loudest  horrors  of  death:  He 
•will  carry  them  safely  into  the  haven  of  felicity,  and  give  them 
an  inheritance  among  them,  who,  from  all  past  ages,  do  now 
through  faith  and  fiaticnce  inherit  the  Promises. 


LOVE. 

LOVE,  as  it  exists  in  human  nature,  is  the  inclination  or 
affection  of  the  mind  to  some  object  which  it  conceives  to  be  va- 
luable in  itself  or  proper  for  its  own  welfare :  And  if  sin  had 
brought  no  darkness  or  error  into  the  mind,  this  faculty  of  love 
would  apply  itself  only  to  what  is  truly  valuable  and  good. 

In  rational  creatures,  this  affection  should  be  directed  to  God  as 
the  only  fountain  of  good,  and  to  created  good  objects,  as  they  re- 
late to  him  or  may  be  enjoyed  with  him. 

With  respect  to  God,  there  can  be  no  cause  of  his  love  beyond 
himself  or  out  of  himself;  and  therefore  this  affection  or  attribute 
exists,  independently  of  all  other  objects,  within  himself;  for 
which  reason,  he  is  revealed  under  the  name  of  Love,  being  the 
true  essence  or  source  of  all  that  faculty  or  disposition,  which  we 
can  strictly  comprehend  by  this  term. 

From  hence  it  seems  evident,  that,  as  enmity  and  hatred  are 
diametrically  opposite  .to  this  benign  character  of  the  divine  na- 
*ijre,  they  must  proceed  froift  some  other  cause :  And  as  whate- 


510  LOVE, 

ver  is  thus  contrary  to  God,  must  be  a  revolt  from  him,  and  a 
departure  from  the  proper  end  of  its  own  creation,  it  is  therefore, 
justly  denominated  sin^  which,  again,  being  repugnant  as  well  to 
the  good  of  the  creature,  as  to  the  source  of  all  good,  bears  both 
the  name  and  the  nature  of  evil.  Enmity,  consequently,  as  it  ap- 
pears in  the  creature  towards  God  himself,  or  to  what  is  of  God 
in  other  objects,  is  but  another  word  for  evil  and  sin. 

The  revelation  of  God  informs  us,  how  all  this  depravity  came 
into  our  nature,  which  was  originally  created  ufiright.  Since  that 
awful  event,  it  is  in  human  experience  to  say,  that  the  incHnations 
of  the  soul  have  naturally  contradicted  the  mind  and  will  of  God, 
have  wandered  wide  from  his  love  and  purity,  and  so  far  departed 
from  the  pure  rectitude  of  a  perfect  creature,  as  to  have  this  cha- 
racter stamped  by  unerring  truth  upon  the  mind  from  which  they 
flow,  that  it  is  enmitij  iiself,  enmity  in  the  abstract,  against  God. 
Rom.  viii.  7. 

God  is  Love ;  pure,  perfect,  and  incorruptible  love:  But  the 
carnal  mind,  the  mind  of  every  man  by  nature,  the  mind  which  is 
under  the  dominion  of  his  ficsh  and  makes  this  flesh  his  only  end, 
is  corrupted,  debased,  and  absorbed  with  enmity. 

From  this  direct  opposition  of  God  and  man,  which  is  forcibly 
expressed  by  these  opposite  terms,  we  may  perceive  the  use  and 
design  of  the  bible  ;  for  the  blessed  volume  describes  this  oppo- 
sition in  its  nature  and  e^ects^and  pohits  out  from  thence  both  the 
necessity  and  the  method  of  reconciliation. 

The  Bible  describes  the  nature  of  this  enmity  to  be  rooted  in 
fiin.and  this  sin  to  consist  in  transgression  or  disobedience  of  God's 
?av/.  The  Bible  also  states,  that  this  holy  law  was  communica- 
!cd  to  man,  both  in  precep:  and  sanction.  By  keeping  it,  which 
^n  his  perfect  state  he  was  easily  able  to  do,  he  was  to  live,  or  (in 
more  extended  phrase)  to  live  happy  and  blessed  ;  but,  in  trans- 
gressing it,  he  was  surely  to  die,  or  be  cut  off  from  the  source 
of  all  life  and  happiness  in  body  and  soul.  He  broke  this  law, 
and  plunged  himself  into  rebellion:  and  tnis  rebellion  (as  was 
before  observed)  is  the  principle  and  ground  of  all  his  enmity,  or 
sin,  against  his  Maker. 

The  effects  of  this  apostacy  are  clearly  seen  in  his  ruin.  As 
l»e  became  opposite  to  the  love  of  God,  he  became  possessed 
with  enmity ;  being  contrary  to  the  holiness  of  God,  he  was  fil- 
led with  sin ;  repugnant  to  the  goodness  of  God,  he  was  seized 
-with  evil ;  and  cut  oh  from  the  life  of  God,  he  inherited  death 
spiritual,  temporal,  and  eternal.    The  divine  nature  could  no: 


LOVE.  5\\ 

be  contaminated  by  nor  bold  communion  with  o  sinful  nature  ; 
and  therefore  there  ensued  a  separation  of  God  from  man,  which, 
having  every  dreadful  consequence  to  the  latter,  is  expressed  by 
the  wrath,  abhorrence,  vengeance,  judgment,  &c.  of  God — terms 
adapted  to  the  workings  and  capacities  of  the  human  mind,  and 
used  to  mark  out  its  entire  alienation  (with  the  sad  effects  of  it) 
from  its  maker.  There  is  no  wrath  in  God,  as  wrath  ;  because 
he  is  wholly  love  :  but  his  separation  of  man  from  the  participa- 
tion of  his  love,  with  all  its  various  blessings,  operates  upon  the 
human  passions,  now  defiled  with  enmity,  under  the  notions  and 
impressions  of  anger  and  indignation.  Thus  God's  love,  being 
pure  and  unapproachable  by  sin,  becomes  a  most  dreadful  and 
even  horrible  attribute  to  a  sinner ;  because,  as  a  sinner,  he  can 
never  come  nigh  to  God,  never  hold  communion  with  him,  nor 
receive  delight  or  blessedness  from  him.  And  if  divine  wisdom 
had  not  found  a  method  of  reconciliation  j  human  nature  would 
and  must  have  sustained  whatever  can  be  conceived  under  the 
awful  idea  of  damnation,  or  the  state  of  absolute  rejection  from 
the  presence  of  God. 

By  these  considerations  it  might  appear,  were  it  necessary  to 
extend  them,  that  enmity,  sin,  wrath,  and  misery,  with  other 
words  of  the  like  import,  are  all  correlative  terms,  which  only 
variously  express  the  nature  or  effects  of  man's  alienation  from 
God.  They  are  all  branches  of  one  baleful  tree,  the  fruit  of 
which  is  the  full  completion  of  human  wretchedness  and  woe. 

On  the  other  hand,  the  word  love  is  also  correlative  and  en- 
tirely connected  with  every  other  divine  attribute  and  perfection, 
or  with  whatever  may  be  called  by  those  names  :  it  has,  and  can 
have,  no  difference  from  them,  however  distinguished^  by  a  mer- 
ciful condescension,  for  the  better  comprehension  of  our  minds. 
Righteousness,  for  instance,  is  only  a  name  for  this  love  in  ac:- 
and  exercise  :  For  the  love  of  God  in  its  energies  docs  only  v/hat 
is  right  or  righteous.  Love  is  the  motive  of  all  his  action,  ac- 
cording to  the  scriptures  ;  and,  by  commumcating  this  love,  he 
renders  it  the  essential  principle  of  all  righteous  action  in  man 
John  iii.  16.  1  Cor.  xiii,  4,  Sec.  Truth,  purity,  and  the  like,  are 
also  but  love  in  particular  forms,  actions,  or  aspects.  In  short, 
all  the  attributes  and  perfections  of  the  divine  nature,  have  theii' 
essence*in  love  ;  and  the  term  love  is  but  a  glorious  title  for  the 
grand  assemblage  of  them,  denominating  (as  the  Bible  hath)  the 
first  and  supreme  nature.  God  is  Love  then,  uniting,  as  in  that 
«ne  attribute,  all  the  other  predicaments  and  glories  of  his  ma- 


313  LOVE. 

jesty  and  goodness ;  not  tier  accidcns-,  but  in  essentiality :  and 
with  respect  to  his  creatures,  there  is  no  grace  nor  act  of  right- 
eousness, but  what  is  an  emanation  from  the  same  principle,  en- 
livening, invigorating,  and  making  them  happy. 

It  is  hoped,  that  this  kind  of  deduction  will  not  be  thought  too 
metaphysical,  as  it  derives  every  portion  of  its  weight  from  the 
scriptures,  and  only  aims  to  evince  from  the  nature  of  all  we  see 
and  know,  in  full  proof  and  connection  with  sacred  authority, 
that  divine  love  is  union,  and  the  desire  of  unity,  and  can  only 
subsist  between  objects  connatural ;  because  (according  to  the 
Apostle)  God  or  Christ  hath  720  concord  ivith  Belial^  nor  his  works 
9X\y  fellowshifi  with  the  unfruitful  nuorks  of  darkness. 

Now,  man's  nature,  since  the  fall,  being  entirely  defiled  by  sin, 
and  consequently  unlike  that  of  his  Maker  ;  there  can  be  no  har- 
mony or  communion  between  them,  until  the  principle  ot  this 
disagreement  be  removed.  And  if  this  principle  be  not  removed, 
the  enmity  or  opposition  of  the  creature  to  God  can  end  in  no- 
thing  but  the  creature's  misery  and  ruin.  Hence  appears,  for 
man's  sake,  the  necessity  before-mentioned  of  a  new  and  positive 
reconciliation. 

If  the  necessity  of  this  reconciliation  be  clear,  it  is  of  impor- 
tance to  inquire  for  the  method  or  means  by  which  it  may  be  ob- 
tained. How  then  shall  this  be  accomplished? — God  cannot 
change  his  own  nature  :  and  can  man  expel  the  sinfulness,  which 
is  now  intermixed  with  his  ?  It  is  confessedly  beyond  his  powers 
either  of  will  or  wisdom.*  He  might  as  soon  overcome  the  force 
of  disease  and  death,  as  overcome  the  cause  which  produced 
them.  He  cannot,  he  would  not,  in  his  present  unrenewed  con- 
stitution, exterminate  sin.  It  follows,  then,  that  the  enmity  must 
be  removed,  if  removed  at  all,  by  a  sujierior  power. 

But,  can  any  superior  created  power  perform  this  great  opera- 
tion ?  Can  any  deiienclent  being  reconcile  him,  on  whom  he  de- 
pends for  his  being,  with  another  creature  who  is  equally  depen- 
dent with  himself?  Admitting  the  inclination,  where  is  the  abili- 
ty ?  For  the  obstacles  to  be  removed  arc,  the  sins  innumerable  of 
a  vast  nuiltiiude  of  human  creatures,  the  natural  rebellion  of 
those  creatures  against  God,  and  their  equally  natural  aversion 
to  righteousness  and  true  holiness  :  ^And  the  7neans  to  be  employ- 
ed are,  the  presentation  of  a  complete  atonement  to  God's  infi- 

*  It  is  tlie  despairing-  lang-uage  of  the  famous  heathen  moralist ;  Idem 
semper  de  iiobis  pronuntiare  debebimiia,  matos  ep;<?  nos,  malo3  f^iisr.e,  inrntti^ 
ntljician',  e'  futures  c-.te.    Sen.  de  Benef  1  i.  c.  10. 


riitcaUribute  of  justice,  which  mus?,  as  such,  reward  ail  iniquity 
with  its  desert ;  the  introduction  of  a  perfect  righteousness, 
which  might  entitle  to  everlasting  reward  ;  and  the  transforma- 
tion of  myriads  of  souls  into  the  image  of  God  and  conformity 
with  himv— 'Tis  as  absurd  to  suppose,  that  a  creature  can  accom- 
plish a  work  so  transcendent,  so  infinite  and  everlasting,  both  itj 
Itself  and  its  effects ;  as  to  believe,  that  a  fly  could  impel  the  stars 
to  move  in  their  courses  by  the  puny  efforts  of  its  wing. 

Here  appear,  in  full  glory,  the  wisdom,  power,  and  benevo- 
lence of  Jehovah,  as  revealed  in  the  gospel.  By  it  alone  v/e  see, 
liQW  viercy  and  truth  are  niet  together^  how  rig'fiteousness  and 
peace  have  kissed  each  other.  What  man  of  himself  would  not 
do,  and  what  neither  he  nor  all  the  creatures  can  do,  it  hath  plea- 
sed infinite  benignity  to  taite  upon  itself.  It  hath  performed  the 
whole  in  a  manner  so  astonishing  and  gracious,  that,  unless  the 
same  benignity  had  revealed  the  plan  as  well  as  undertaken  the 
execution,  the  most  refined  intellect  of  man  could  not  have  soar- 
ed to  conceive  it. 

That  Jehovah  should  appoint  a  mediator,  fitted  both  by  divinity 
and  humanity  to  interpose  between  the  Godhead  and  the  crea- 
ture ;  that  this  mediator,  as  Jehovah,  should  merit,  and  impute 
what  he  nierited,  to  the  creature's  account ;  and  as  man,  should 
suffer,  what  the  creature  must  otherwise  have  suffered  for  its 
apostacy  ;*  that  so  marvellous  a  constitution  should  obtain,  in 
which  all  the  attributes  and  glories  of  the  Godhead  are  rendered 
most  wonderfully  illustrious,  while  the  creature  is  pardoned,  jus- 
tified, renewed,  and  saved ;  all  this  appears  so  much  above  the 
size  of  man's  understanding,  that  eveji  to  look  upon  it  now  it  is 
revealed,  and  revealed  too  only  in  /iart,(l  Cor.  xiii.  9.  16.)  daz- 
zles with  such  a  splendor  of  grace  and  glory,  as  to  command  u 
confession  of  its  divine  authority  from  every  enlightened  mind. 
Those,  who  see  not  this  divine  goodness  and  beauty,  may  indeed 
boast  of  enlarged  understandings  as  loud  as  they  please  ;  but  they 
must  pardon  the  Christian,  if,  in  believing  God  rather  than  man, 
he  concludes,  that  every  mind,  which  conceives  nothing  of  God's 

*  There  hath  been  a  man  in  the  world  not  ashamed  to  profess,  for  himself  and 
his  party ;  Credimus,  eiiamsi  non  semel  atque  ilerum,  sed  satis  crebro  etdisser- 
tissime  scriptum  exstaret,  Deiim  essfi  hominem  factum,  multo  satius  esse,  qxtia 
h<ec  res  sit  absurda,  &  sanae  raiioni  plane  contraria,  &  in  Beam  blasphema,  Mo- 
dum  aliquem  diccndi  comminisci,  quo  ista  de  Deo  did  possint,  quam  ista  sim- 
pliciterita  itt  verba  sonant  intcUigere.  Smalcms  ap%ul  Wits.  JMisc.  Vol.  2.  p 
59'J.  It  would  be  happy,  if  the  boldness  and  impiety  of  these  sentiiTie-nt?^ 
were  no  more  living  ihai\  the  language  in  which  they  are  ^rittPii, 

TOi..  II.  Q  q 


314  LOVE. 

liberality  in  this  case,  must  necessarily  be  mean,  narrow,  and  dar- 
Iwcned.  Eph.  iv.  18. 

In  this  most  interesting  way,  hath  God  demonstrated  himself  to 
be  Love.  It  is  a  magnificent  attribute  of  himself,  and  necessari- 
ly essential  to  his  nature.  His  very  existence  might  as  well  be 
cltaied,  as  this  super-eminent  glory  and  perfection  of  it. 

Wc  know  that  God  is  Love  by  thp  effects  :  For  all  the  effects 
proclaim,  in  their  method,  magnitude,  and  extension,  that  their 
cause  must  be  God  alone.  Jn  this  'was  manifested  the  love  oj 
God  towards  us  (says  St.  John,)  because  that  God  sent  his  only  be- 
gotten Son  into  the  world,  that  we  might  live  through  hi?n,  1  John 
iv.9.  Here  the  mention  is  made  of  this  love  existing  in  the  per- 
sonality of  the  Deity;  and  here,  in  particular,  appears  the  Love  of 
the  Father.  In  the  next  instance,  the  Love  of  the  Son  is  equally 
manifest.  Herri}!/  (says  the  same  Apostle)  fierceive  we  the  love 
of  God,  becatise  he  [God  the  SonJ  laid  down  his  life  for  us.  1 
Johniii.  16.  Another  Apostle  also  mentions  the  love  of  the  S/ii^ 
rit.  (Rom.  XV.  30.)  And  in  what  peculiar  office  doth  this  gra- 
cious agent  display  his  love  to  the  children  of  men  ?  The  scrip- 
tures, which  he  dictated,  testify  concerning  it  with  full  and  re- 
peated evidence.  By  this  Spirit  his  people  are  quickened  from 
the  death  of  tresfMsses  and  sins,  and  have  an  access  to  the 
Father.  By  his  omnipotent  power,  they  are  renewed  in  the  spi- 
rit of  their  mind,  obtain  faith  to  confide  in  the  great  Redeemer, 
and  apply  all  the  work  of  his  salvation  to  their  souls.  By  his  ef- 
fectual grace,  i\\ty  bring  forth  fruit  im to  God,  and  hold  on  and 
hold  out  unto  the  end.  In  a  word,  all  the  fruits  of  righteousness^ 
which  are  (^<»}  through  Jesus  Christ,  unto  the  glory  and  firaise 
of  God,  (Pliil.  i.  11.)  are  the  fruit  of  the  Spirit,  as  the  grand  agent 
of  the  whole.  In  this  way  it  is,  that  he  witnesseth  for  Christ  vi. 
his  people,  and  so  becomes  ihe  pledge  of  their  salvation  ;  and  he 
witnesseth  y;:r  his  people  to  tiiclr  own  consciences  and  to  the 
"world,  that  indeed  they  are  redeemed  from  the  earth,  in  being  re- 
deemed from  the  corruptions  that  are  in  it  through  lust,  and 
(^what  is  harder  still)  redeemed  from  themselves. 

This  operation  of  the  Spirit  is  in  perfect  concord  with  the  will 
and  work  of  the  Father  and  the  Son,  and  is  also,  in  all  its  inten- 
tions, the  result  of  that  everlasting  covenant  which  subsisted  be- 
fore the  world  began.  One  and  the  same  love,  however  diver- 
sified in  their  official  engagements,  actuates  the  eternal  Three  ; 
because  they  are  but  one  Godhead  :  And  however  the  manifesta- 
tions may  vary,  according  to  the  capacity  of  creatures  to  appre- 


LOVe.  315 

-fiend  them,  redemption  is  but  one  undivided  work,  and  the  con- 
current energy  of  the  three  persons  upon  the  objects  of  that  re- 
demption, in  the  several  offices  of  choice,  calling,  justification, 
sanctification,  and  receiving  to  glory. 

From  hence  it  will  appear,  that  this  Holy  Spirit,  as  well  as  the 
Son,  must  be  God  over  alU  blessed  for  ever  ;  because  all  his  ope- 
rations appear  to  be  divine  and  from  himself;  nay,  because  they 
render  effectiuil  the  operations  of  the  other  two  divine  persons, 
which,   without   his  completion  of  the   gracious  ceconomy  (for 
aught  we  can  see,)  might  be  void  or  in  vain.*     It  was  for  this  rea- 
son that  our  blessed  Lord  himself  refers  the  full  explanation  and 
effect  of  his  own  mission  to  the  agency  of  the  third  person  ;  vihere 
he  promises  to  his  disciples,  that  the  Comforter^  which  is  the  Ho- 
ly Ghost,  whom  the  Father  (says  he)  loill  send  in  iny  Name,  shall 
teach  you  all  things  (John  xiv.  '^6)  ivHl  guide  tjou  into  all  the  truth\ 
and  shall  glorify  MS,.   John  xiv.  13,  It.      Thus  Christ  L-.sdfied   of 
the  S/iirit,  as  the  Father  had  testified  ^i  hivi  (Matth.  iii.  17  :  And 
the  Spirit  also  was  to  testify,  in  return,  of  Christ  and  the  Father  ; 
else,  how  is  that  passage  to  be  understood,  where  the  Redeemer 
says,  ALL  things  that  the  Father  hath,  are  mine  ;  therefore  said 
ly  that  He  [the  Spirit]  shall  take  of  mine  and  shall  shew  it   unto 
you  ?  John  xvi.  15.     These  reciprocal  testimonies  of  the  divine 
persons  to  each  other,  prove  their  intercommunity  or  oneness  of 
Godhead,  for  there  is  but  one  God  ;  while,  from  thence,  they  de- 
clare, as  plainly  as  words  can  declare,   the  proper  divinity  of  each 
of  the  three  witnesses,  as  persons  or  consubeistences  in  the  God- 
head. 

The  like  reciprocity  holds  good  in  the  experience  of  the  faith- 
ful; They  will  own,  that  they  could  never  have  known  the  Fa^ 
ther  as  the  Father  of  mercies,  but  through  the  Son  :  according  to 
the  express  declaration  of  Christ  himself,  neither  knoweth  amj 
man  the  Father,  save  the  Son,  and  he  to  whomsoever  the  Son  vMl 
reveal  him.  Matth.  xi.  27.  And  again,  God  [the  Father]  hath 
sent  forth  the  Sfiirit  of  his  Son  into  your  hearts,  crijing,  Abba,  Fa- 
ther. Gal.  iv.  6.  It  would  be  easy  to  offer  numerous  passages  of 
scripture,  where  these  references  are  made  from  the  office  of  one 
divine  person  to  those  of  the  others,  and  where  again  the  Unity 

*  To  a  similar  effect  speaks  the  Czengerlne  Confession  of  Faith,  first  pub- 
lished in  1570.     Hi  tres.  Pater,  Sermo,  et  Spiritus swit  tmam  in  adora- 

tione ;  sicut  enim  Deus  Pater  sine  Filio  suo  et  Spiritu  Sancto  eligere,  creare, 
sanclif.care  noii  potest ;  ita  Pater  sine  Filio  et  Spiritxc  Scmcto  Ueus  Jehovah 
adonnuhis  esse  jum potest.     Sjntag.  conf.  P.  i.  p.  193. 

t  £'5  7ros8"«v  r)iv  oi^^^stav,  i.e.  of  tj'iines  necessary  to  salvation. 


316  LOVE. 

of  the  Three  is  equally  apparent  and  undcnialjic.  It  will  be  su{' 
ficient  perhaps,  only  to  add  in  this  place,  that  if  to  know  God  re- 
quires divine  teaching,  to  love  God  in  deed  and  in  truth  must  ne- 
cessarily be  the  effect  of  divine  power.  In  fact,  the  ri^lit  know- 
ledge and  the  true  love  of  God  are  so  much  one  and  the  same, 
that  it  i»  impossible  to  separate  them  in  Christian  experience,  or 
even  Christian  dix:trine  :  and  it  is  the  saving  office  of  the  divine 
Spirit  to  lead  and  guide  the  redeemed  into  the  possession  of  both. 
Upon  this  ground  alone  can  "  the  splendid  union"  of  Taste  and 
Truthy  in  a  sense  more  sublime  than  the  philosophical,  be  esta- 
blished from  an  end  the  most  important  of  all  to  man, — his  ever- 
lasting welfare. 

The  Holy  Spirit  is,  therefore  the  grand  communicator  and  ap 
plier  of  the  love  of  the  (Jodhead  to  the  souls  of  the  redeemed- 
He  prepares  their  hearts  for  the  reception  of  this  love,  and  then 
s?ieds  it  abroad  upon  them  as  they  are  able  to  bear  it.  In  doing 
this,  he  effectuates  the  election  of  the  Father  unto  life,  and  mani 
fests  it  by  repeated  proofs  to  the  soul.  The  salvation  of  the  Son 
also  he  applies  to  his  people,  and  seals  thein  unto  the  day  of  re- 
demfition.  And,  in  the  performance  of  this  gracious  work  in  all 
its  branches,  he  fulfils  his  own  divine  ofBce,  and  proves  himself  iu 
the  fact  to  be  a  person  in  the  ever  living  and  true  God.  For,  ivh^j 
beside  is  s2ifficient  for  these  things  ? 

It  was  this  divine  Spirit,  who  in  the  beginning  moved  upon  the 
face  of  the  waters,  to  vivify  what  was  creating  in  this  material 
world  ;  and  it  was  He,  who  overskadoiaed  the  blessed  Virgin,  to 
quicken  and  produce  that  holy  substance,  which  therefore  should 
be  called  the  Son  of  God.  It  is  the  same  Almighty  agent,  who 
moves  upon  the  troubled  heart  of  a  sumer,  and  generates  l  new 
life  in  that  fallen  Spiiit,  which  before  was  dead  to  God,  to  itself^ 
and  to  glory. 

If  these  premises  be  true,  or,  rather,  if  the  holy  scriptures  be 
true  from  which  these  premises  are  gathered.;  is  it  possible  tc. 
mistake  the  author  and  agent  of  so  much  infinite  and  everlasting 
love,  for  a  creature^  for  an  emanatmi^  for  a  quality  ?  If  the  Spirit 
hath  love  (and  wc  read  in  God's  revelation  both  of  the  love  and  the 
fruits  of  the  Spirit  J  ;  can  the  love  which  exists  in  him,  be  the 
finite  love  of  a  created  beings  and  yet  hz  coeval  and  cooperative 
with  the  Father  of  mercies,  in  the  everlasting  salvation  of  sinners  ; 
iilove  be  of  God,  can  the  love  of  the  Spirit  which  is  everlasting  in 
all  its  fruits  and  operalions  be  any  thing  else  beside  that  love  ot 
God  ?  And  if  God  himself  be  love  can  the  very  Spirit  of  thr^ 


tovK.  3ir 

■ave  be  less  or  any  thing  else  than  God  ?  Surely,  one  should  thinks 
that  no  man,  who  credits  the  Bible,  and  certainly  no  man,  who  in 

the  least  understands  it,  can  hesitate  upon  so  obvious  a  matter. 
An  infidel,  indeed,  escapes  the  conclusion  by  denying  the  premi- 
ses, yet  escapes  it  by  involving  himself  in  the  mazes  of  inextrica- 
ble doubt  and  perplexity^  where  he  can  give  no  clear  or  just  ac- 
count either  of  the  author  or  design  of  his  own  being.  But  a  pro^ 
fessor  of  Christianity,  with  the  Bible  in  his  hand,  rejecting  the 
principles  of  that  Bible  v/hich  connect  it  as  a  system  of  saving 
truth,  and  these  principles  in  particular  concerning  the  personali- 
ty in  Jehovah,  on  which  the  whole  fabric  of  redemption  is  raised  ; 
is  indeed  a  most  inconsistent  creature,  and  would  render  the  re- 
velation of  his  Maker  just  as  incongruous  as  himself.  'Tis  no 
wonder,  that  such  men  rail  at  divine  truth  in  a  system,  while  their 
blindness  doth  not  see  one,  and  which  not  being  seen  by  them- 
selves, the  pride  of  an  unsanctifled  understanding  will  not  allow 
that  others  shovild  be  favored  to  behold  it.  But  Christ  hath  given 
the  reason  of  all  this,  in  Matth.xi.  25,  Sec.  See  also  Dan.  xii.  K), 
And  yet,  after  all,  it  seems  most  palpably  absurd,  that  men  should 
study  the  order,  relations  and  connections  of  other  truth,  as  a 
bright  and  beautiful  whole,  in  all  the  sciences,  and  at  the  same 
time  refuse  to  the  rei>e/ation  of  the  G-cd  of  truth  a  character  of 
symmetry,  union,  and  perfection,  which  they  think  essential  ii^ 
every  ordinary  hypothesis.*  Blessed  be  God,  however,  his  wis- 
dom and  truth  are  perfect ;  and  the  more  the  eyes  of  men  are  en- 
lightened by  his  grace,  the  move  of  tins  perfection  and  harmonv 
do  they  see  in  all  his  counsels  of  salvation. 

The  man  who  hath  tasted  that  the  Lord  is  gracious,  and  who 
knows  whom  he  hath  believed.)^  hath  the  ivitness  in  himself,  that 

*  A  late  ingenious  philosopher,  commenting;  upon  his  favorite  Stagirite, 
bath  truly  said,  tiiat  "  even  negative  truths  and  negative  conclusions  cannot 
subsist,  but  by  bringing  terms  and.  propositions  toget/ier,  so  necesaary  is  ihie 
iTNiTisR  power  to  xvEUY  species  of  knowiedge."  Harrie's  Hermes,  p.  364. 
Note. 

1 2  Tim.  i.  12.  To  kno-.v  God,  or  Christ,  or  the  Holy  Spirit,  in  the  sense 
of  tile  Apostle,  is  not  a  theoretic  or  speculative  notion  raised  in  the  mind  by 
the  powers  of  reason;  but  a  divine  communication  and  impression,  through 
the  means  of  gi-ace  usually,  upon  the  sensitive  as  well  as  intellectual  facul- 
ties of  the  souL  Hence  the  Hebrew  word  for  the  wisdom  wliich  leads  to  sal 
vation,  is  derived  from  a  root  Avhich  relates  to  the  taste  and  seiisible  percep- 
tion .•  and  hence  the  Apostle,  evidently  bearing  in  mind  the  original  idea, 
mentions  the  savor  of  this  knowledge,  the  tasting  that  the  Lord  is  gracious^ 
and  the  handling  the  word  of  lile  ;  which  is  a  manner  of  speaking  that  ap- 
plies to  the  certainty  and  demonstration,  which  the  soul  obtains  concerning- 
these  objects.  The  consequence  of  this  scriptural  reasoning  is,  that  "  car- 
nal men,  lacking- the  spirit  of  Christ,"  whci   they  talk  of  betievinc;  Gci^ 


31§  LOVrf. 

the  S/iirit  ia  iovc  and  tlic  God  of  Love.     In   perfect  conformit-> 
with  the  revealed  word,  which  this  Holy  Spirit  gave  forth  in  ancient 
times,  he  believes  in  the  dignity  of  his  person,  and  rejoices  in 
the  evidence  of  his  power.     The  voice  of  the  Spirit  in  the  gos- 
pel and   the  breathing   of  the  Spirit  in  his  inmost  soul,  are  the 
flowing  love  of  an  infinite  cause,  and  excite  his  affection,  devo- 
tion, and  gratitude,  in  return.     He  reasons,  and  by  this  gracious 
preceptor  he  reasons  rightly  and  from  matter  of  fact,  that  an  agent 
acting  upon  him  for  his  translation  from  darkness  to  lights  over- 
coming the  most  rooted  and  inbred  enmity  of  his  heart  to  the  will 
and  ways  of  God,  inducing  at  the  same  time  a  new  and  lively  affec- 
tion to  them,  and  enabling  him  to  resist  the  impetuous  torrent  of 
temptations  from  the  world,  the  flesh  and  the  Devil,  and  to  hold 
fast  a  hope,  which  hath  very  little  to  expect  in  this  life,  and  ia 
ome  cases  is  against  all  the  carnal  interests  of  it,  with  steadiness 
o  the  end;  that  such  an  agent  as  fully,  at  least,  demonstrates 
himself  to  be  God,  as  the  material  universe  itself  can  prove,  that 
the  hand,  which  made  it,  is    divine.     'Tis  true,  the  argument,- 
drawn  from  experience,  would  not  be  conclusive,  if  alone  ;  nor, 
in  that  case,  could  it  be  expected  to  silence  the  opposition  of  the 
gainsayer;  but  when  the  experimental  proof  is  not  only  corrobo- 
rated by  the  testimony  of  God's  word,   but  is  appealed  to  by  that 
word,  one  great  purpose  of  which  is  to  produce  and  confirm  it; 
then  it  is  no  longer  a  particular  argument,  confined  to  individuals, 
but  a  genera/ truth,  which  is  consistently  to  be  acknowledged  by 
all  those,  who  profess  to  receive  the   outward   testimony.     We 
have  a  chart  of  the  coast  of  New  Zealand,  and  we  have  navigators 
who  have  landed  upon  that  Island.     Would  it  be  thought  decent 
10  say,  that  their  landing  proves  nothing  of  tlie  reality   of  that 
country  to  others,  however  it  might  indentify  tlie  spot  and  con- 
firm the  chart  to  themselves  ?  the  case  in  divinity  stands  upon  a 
Stronger  foundation  than  this  in  nature.     God  himself  hath  drasvn 
the  plan  of  his  spiritual  kingdom  ;  and  one  particular  portion  oi 
it  is  the  earnest  of  his  Spirit  in  the  heart ;  which,  in  the  plan,  is 
defined  to  hcrighteoiisncss^  and  peace  and  joy  in  the  Holy  Ghost. 
llom.xiv.  17.     Will  any  man  acknowledge  the  truth  of  the  plan, 
;vnd  yet  be  so  inconsistent  as  to  deny  the  existence  of  what  the 
plan  delineates  I    Is  it  not  grossly  absurd  to  admit,  that  indeed  the 

oaiinot  be  said  to  kno-w  whom  they  profess  to  have  believed ;  but,  at  most, 
only  to  guess,  or  dream,  concerning  him.  And  they,  ofall  oUiei-s,  are  le.ist 
iikely  to  know  any  thing  of  the  matter,  who  are  lir.rdy  enough  to  deny 
the  agency  of  that  divine  person,  by  who;n  alone  all  true  knowledg-c  of  tins 
icind  fon  be  obtained. 


LOVE-  J 19 

kingdom  of  God  is  all  this  righteousness.  Peace  and  joy,  and 
yet  that  these  are  not  to  be  felt,  or  known  ?  And  is  it  not  equally 
absurd  to  allow,  that  though  these  do  exist  by  the  power  of  the 
Holy  Ghost,  yet  that  he  is  neither  a /zer«on  nor  agent,  or  (if  he  be) 
that  he  is  not  essentially  divine  ?  All  this  would  be  not  only  wtc- 
king  the  word  of  God  of  no  effect,  but  would  be  placing  it  beneath 
the  mere  morality  of  Heathens,  and  putting  it  upon  a  level  with 
the  wildest  reveries  of  impostors— one  might  add,  below  even 
them ;  for  there  might  be  some  shew  of  consistency  in  these  ;  but 
in  the  other  case,  the  Bible  would  be  a  bundle  of  contradictions, 
of  promises  unfulfilled,  of  intentions  in  themselves  everlastingly 
important,  never  to  be  performed. 

It  may  be  retorted  ;  "if  the  fruit  of  the  Spirit  be  lo-ve,  how  is 
it,  that  those,  who  profess  to  believe  in  him,  have  often  so  little 
of  this  love  in  their  hearts  and  lives  ?  Why  then  are  there  so  many 
sects  and  divisions  among  Christians  ?  And  wherefore  do  they 
hold  such  odia  theologica,  such  religious  oppositions,  amonr^ 
themselves?" — -This  is  too  much  a  truth,  even  though  it  were 
spoken  hy  the  accuser  of  the  brethren.  But  it  may  be  answered, 
that  the  profession  of  a  truth  by  the  tongue  is  one  tiling;  and 
the  /loseession  of  that  truth  in  the  soul  quite  another.  Theve  are 
thousands,  who  can  give  no  better  account  of  their  name  as  Chris- 
tians, than  that  it  is  the  fashion  and  religion  of  the  country  in  which 
they  were  born.  There  are  thousands,  who  never  read  the  Bible 
through,  nor  scarce  as  much  as  look  into  it,  who  still  would  be 
offended  at  the  very  doubt  of  their  Christianity.  There  are  thou- 
sands also  who  only  read  it  to  cavil  out  of  it;  as  though  it  were  a 
book  of  arguments,  with  which  they  were  to  dis/iute  against  all 
mankind.  There  are  other  thousands  who  have  been  bred  up  in 
a  party  or  persuasion  ;  and  therefore  they  think  themselves  bound 
in  honor  to  maintain  it.  And  there  are  as  many  more,  who  fancy 
it  a  point  of  cleverness  and  understanding  to  invent  new  modes  ol 
difference  and  distinction,  to  supply  perhaps  the  place  of  those 
which  are  worn  out  and  almost  forgotten  in  the  world.  But  all 
the«e  litigious  and  irreligious  wits,  h.owcyer  they  may  be  be- 
moaned for  their  own  sakes,  do  not  destroy  the  reality  of  the 
gospel,  but  rather  fulfil  its  predictions.  They  do  not  prove,  that 
there  arcno  fruits  of  the  Sfiirit,  but  only,  that  they  themselves 
have  not  them.  Much  less  can  they  infer,  that  there  is  no  S/iirft 
of  Lo-ve,  but,  at  most,  that  they  have  not  the  love  of  the  Spirit . 
If  such  cannot  be  said  to  knono  nvho  they  have  believed  ;  how  cap 
their  ignorance,  or  ignorance  of  any  kind,  affect  the  truth  ? 


r 


320  L©VE. 

The  jffoiy  Spirit  h'nxi^eU  hnih  sufficiently  cleared  this  roattcr. 
From,  whence  come  tears  and  Jightin^s  \v>v  litiga  ions  of  words] 
among  you?  Come  they  not  hence^  even  of  your  lusts^  that  war 
in  your  me7nbers  .?— .These  things  are  not  tlie  fruit  of  the  SfnriC, 
but  of  the^feo-A  :  they  are  not  of  God  but  of  7»u7i.  The  Spirit  of 
peace  is  not  the  author  of  confusion  and  discord  ;  but  the  restlrss, 
the  pertinacious  boldness  of  the  carnal  mind.  The  want  of  the 
Spirit  of  Love,  therefore,  in  particular  persons  can  be  no  argu- 
ment against  his  own  personal  existence ;  but  only  against  his 
positive  operation  in  some  human  hearts.  Wnerever  he  comes 
and  dwells,  he  never  fails  to  bring  peace,  and  to  preserve  it. 
He  ?}iakfth  men  to  be  of  one  mindir?  an  house,  in  the  temple,  in  a 
kingdom:  and  whenever  they  are  otherwise  minded,  we  may  be 
sure,  that  the  Spirit  of  peace  is  by  no  means  the  occasion  of  it, 
hui  rzthev  tha.t  the /leace  oj"  God  doth  not  rule  in  their  hearts.—^ 
Though  the  truths  of  the  gospel  are  to  be  maintained  inviolate 
from  error;  yet  this  is  not  to  be  done  merely  by  multiplying  par- 
ties, which  have  too  often  much  more  of  the  heat  of  the  flesh  in 
them,  than  the  wisdom  of  the  Spirit;  but  rather  m  meekness  in- 
structing those  that  ofi/iose  themselves,  and  perhaps  against  their 
own  happiness  and  salvaticn.  Luther,  magnanimous  and  zealous 
as  he  was  in  contending  for  the  grand  peculiarities  of  che  gospel, 
would  have  yielded  far  more  to  the  idle  and  nugatory  ceremonies 
of  the  Romish  Church,  than  any  modern  Protestant  can  or  pos- 
sibly ought  to  do,  for  the  sake  of  peace.  He  was  rather  driven 
than  inclined  of  himself  to  that  degree  of  reformation,  which  he 
afterwards  established.  Bat  for  Protestants  to  bite  and  devour, 
who  arc  agreed  in  fundamentals,  merely  because  of  some  exter- 
nal and  non-essential  citcumstances,  is  matter  of  triumph  nt 
Rome,  and,  it  may  be  in  Babylon  below.  One  thing,  hovvever, 
appears  very  certain,  amidst  this  world  of  brawling  and  conten- 
Lion  about  outward  rituals,  that  it  is  not  man  which  can  render 
truth  prevalent  and  effectual  to  the  sou!,  but  God  alone.  Ht  will 
maintain  his  own  cause,  much  belter  without  than  with  the  help 
ofman's  evil  tempers  and  passions,  which  are  too  often,  like  his 
tongue,  (to  use  the  Apostolic  language)  set  on  fire  cf  Hell. 

"  Why  all  this  (it  may  be  said)  is  setting  up  the  act  of  unifor- 
mity, and  encroaching  upon  liberty  of  conscience  and  the  natural 
rit^^hts  of  mankind." — There  is  no  pica  in  all  this  for  human  autho- 
lity,  nor  yet  for  opposition  to  it.  The  whole  of  this  matter  stands 
upon  much  higher  ground.  God's  book  is  the  Christian's  act  of 
uniformity  :  and  every  one,  whp  is  truly  a  Christians  Js  a  confer- 


LOVE.  .32  r 

mist  in  grace,  whatever  he  may  be  in  respects  which  are  not  gra- 
cious. Such  a  man  must  own,  that  God  hath  but  one  people,  one 
flock,  one  family,  among  men  ;  and  that  these  have  but  07ie  Lord, 
one  faith,  and  one  liope  of  their  calling.  Here  is  a  uniformity,  in 
which  all  real  Christians  are  united  :  And,  if  they  are  united  here, 
in  the  name  of  religion  and  common  sense,  what  is  the  profit  or 
use  of  all  otlier  unions  or  disunions  ? 

"  But  this  is  Latitudinarianism  ?" — Far  from  it,  in  the  evil  sense 
Qf  that  long  name.  It  is  no  broader  than  that  way  of  truth,  tlie 
gate  of  which  is  so  strait  to  human  corruption,  that  no  evil  man 
desires  to  enter  within  it.  There  is  such  a  thing  as  the  grace  of 
charity  to  bear  and  forbear,  as  well  as  the  grace  of  faith  to  under- 
stand and  believe.  And  if  there  be  no  schism  in  the  natural  body, 
and  can  be  none  without  disfiguring  it ;  what  man  living  can  point 
out  the  use  or  beauty  of  schism  in  that  spiritual  framcj  which  is 
called  Christ's  body  ?  Rom.  xii.  5.  1  Cor.  xii.  27. 

O  for  more  fruit  of  this  Spirit  of  Love  among  Christians  !  There 
would  not  be  so  much  classing  into  denominations,  nor  clashing 
of  parties  ;  but  more  pure  and  fervent  affection  for  alL  of  all  par- 
ties and  denominations,  iv/io  love  the  Lord  Jesus  Christ  in  sinceri- 
ty.* The  measure  of  love  to  Christ  would  appear  in  the  measure 
of  love  to  his  members.  It  would  be  no  longer  the  maintenance  of 
this  opinion  and  the  other  interest  in  the  world,  which  would  en^ 
gross  the  chief  attention  of  professors  ;  but  a  zealous  regard  for 
the  reality  of  godliness,  and  a  general  detestation  of  all  hypocrisy 
and  sin.  The  kingdom  of  God  would  then  be  sought,  Avhcre  alone 
it  should  be  sought,  7iot  in  ivord,  but  in  power  :  And  wherever  it 
was  found  living  and  reigning,  there  would  be  joy  in  earth  as  well 
as  in  Heaven  over  it,  even  that  communion  of  saints,  which  (alas  !_) 
in  these  last  days,  is  but  too  seldom  found  out  of  the  creed. 

It  is  easy  to  believe  that  sentiments  of  this  kind  will  not  be  too 

*  How  truly  amiable  is  tlie  spirit  of  tlie  famous  Ambrose,  Risliop  of  Mi- 
lan !  and  yet  no  one,  who  remembers  liis  faithfulness  to  the  Emperor  Theo- 
dosiub,  can  suspect  him  tor  a  trimmer.  Qii undo  hie  sum  [Mediol.]  nonjejuno 
snbbatho,  quando  Rotiue  sum  jejuno  sabbatho  ;  et  ad  qitamciiiujue  ecclesium  ve- 
7ieviiiS)  ejus  morem  servate,  sipati  noii  vultis  scandalum  aiii  facere.  "  When  I 
am  at  Lilian  I  do  not  fast  on  the  Sabbath,  but  I  do  the  contrary  wlien  I  am 
at  Rome  :  And  so  whatever  church  you  come  to  follow  its  mode,  if  you 
would  V'ish  neither  to  suffer  distraction  and  oflence,  nor  to  give  any."  To 
the  same  effect  the  celebrated  Augustine,  his  friend,  justly  says  ;  Sit  unaf' 
den  universe  ecclesi^e,  etiam  si  ipaajidei  unitas  quibusdam  dlve)'sis  observutioni- 
biis  celcbratur,  qidbiis  nidlo  modo  quod  in  fide  veruin  cat  impediiur.  Oninis  eniht 
pulchritudo  tiliqe  regis  intrinsecus  :  illae  autum  observationes  qujz  varie  cek* 
braiiUir,  in  ejus  vesie  intelliguntur.  Unde  ibi  dicitur  ;  in  fimbriis  aureis  cir-> 
cumamicta  varieiiate.  Sedea  quoquc  vcsiis  ita  diversis  cc!':ira/i'.in?bi'.s  varietur^ 
lit  non  adversis  cont^ritinnibu-i  dis^petur.     F.p.  86. 

VOL,  II.  K  r 


328  LOVE. 

acceptable  to  bigots  of  any  party.  Such  reflections  are  not  calcu- 
lated to  soothe,  but  to  oppose,  that  sensuality  of  opinions,  "which 
begin  in  the  flesh,  and  naturally  enough  end  there.  But  if  they 
arc  agreeable  to  the  mind  of  the  S/iirit  of  Love^  and  raise  the  least 
Catholicism,  or  general  afiection,  in  the  heart  of  the  Christian 
rfeader  to  his  brethren  of  any  or  of  all  denominations ;  the  censure 
of  a  carnal  mind,  or  the  support  of  a  carnal  interest,  where  so 
much  glory  to  God  is  concerned,  cannot  deserve  a  moment's  con» 
'iidevation. 

This  branch  ot  wisdom,  as  well  as  all  others,  will  be  justified 
of  wisdom's  children.  To  thee,  O  believer,  who  walkest  in  the 
light  and  in  the  love  of  the  Spirit  of  grace,  this  experimental 
truth,  were  it  even  more  forcibly  insisted  on,  would  need  no  apo- 
logy. There  is  something  within  thee,  which  hath  fellowship  with 
this  matter.  It  bears  its  own  recommendation  to  thy  conscience. 
If  it  did  not,  or  if  it  should  appear  contrary  to  the  written  word, 
let  it  pass  with  the  farago  of  human  opinions,  and  die  with  the  nu- 
merous sects,  whose  very  names  have  almost  perished  with  them.. 
But  can  it  not  be  appealed  to  thine  inmost  soul ;  how  often  thou 
hast  contemplated  with  delight  that  happy  time,  or  rather  eterni- 
ty, when  thou  shalt  hold  full  communion  with  tlie  sfiirits  of  just 
Tiien  made  perfect^  above  all  the  unimportant  divisions,  which  er- 
ror and  corruption  have  invented  below  1  how  happy  hast  thou 
been  in  the  prospect  of  that  tender,  intimate,  and  sympathetic  love, 
which  shall  flow  from  soul  to  soul,  without  interruption  and  with- 
€>ut  end,  in  the  regions  of  immortality  1  How  hath  thy  soul  been 
almost  transported  with  the  promise  in  view,  that  thou  and  all  the 
l^iithful  shall  be  one^  even  as  the  Father  is  in  Christ,  and  Chrisl 
iu  the  Father,  and  by  the  power  of  the  Holy  Ghost,  made  in  re- 
spect to  communion,  one  sfiirit  loith  the  Lord  I  John  xvii.  2 1 . 
1  Cor.  vi.  17.  O  what  enlargement  of  heart  have  tliese  views  af, 
forded  thee  1— An  enlargement  capable  of  receiving  all  that  the 
Lord  thy  God  should  call  I  It  hath  been  the  wish  of  thy  soul,  at 
such  times  in  particular,  that  more  unity,  love  and  tenderness 
were  exhibited  among  true  believers,  and  that  the  household  of 
faith  below  might  more  exactly  resemble  the  household  of  glory 
ubovc  !•— That  professor  hath  tasted  but  little  of  the  love  of  Christ, 
who  hath  not  felt  something  at  least  of  this  love  in  the  Sfiirit  (as 
the  Apostle  terms  it)  towards  the  brethren  of  Christ.  He  that 
dwelleth  in  love  (says  another  Apostle)  divelleth  in  God,  and  God 
in  him.  The  Holy  Spirit,  dwelling  in  the  heart  of  the  believer,, 
proves  his  owr^  divinity  and  the  believer's  adoption  at  once,  by 


n 


LOVE.  323 

leaching  him  to  love  those  that  belong  to  God,  and  enabling  him 
5n  this  gracious  habit  to  make  his  own  calling  and  election  sure. 
I  Thess.  iv.  9. 

This  love  of  God,  shed  abroad  in  the  heart,  implies  and  includes 
every  other  Christian  grace  and  aiFection.  'Tis  a  general  name 
for  God,  and  the  good  which  proceeds  from  him.  If  the  love  of 
God  be  in  the  heart,  holiness  and  duty  will  appear  in  the  life.— . 
And,  if  one  might  use  the  expression,  'tis  a  Spirit,  whose  very  bo- 
dy is  good  works.  For  as  the  spirit  of  a  man  is  known  through 
the  body  of  a  man  ;  so  is  this  Spirit  of  love  discerned  by  the  works 
and  labor  of  love  which  it  uses.  Thus,  the  body  of  sin  \%  des' 
troijed  (for  sin  hath  its  body  of  evil  works),  that  henceforth  the 
Christian  should  not  serve  sin.     Rom.  vi.  6. 

This  love  also  implies  knowledge  ;  because  it  is  impossible  to 
love  what  is  unknown.  A  man  that  doth  not  know  God,  or  is  un- 
known of  him,  cannot  love  God.  Knowledge  and  affection,  in  this 
case,  mutually  strengthen  each  other.  And  this  knowledge  (as 
was  said  before)  is  not  a  matter  ef  mere  speculation,  but  of  taste 
and  enjoyment.  So  the  Apostle  states  it;  1  John  i.  1,  2,  &c. — 
These  considerations  expose  the  nakedness  of  all  that  empty  pro- 
fession, which  treats  the  gospel  as  though  it  were  a  matter  of  vi^ 
sion  or  theory,  but  substantiates  nothing,  and  produces  nothing 
irom  it.  The  remark  was  just,  tnat"  bold  and  lifeless  (though  ever 
so  fine  and  well-contrived)  must  those  discourses  be,  that  are  of 
an  unknown  Christ.^'  A  speculation  upon  the  soil  of  the  moon, 
cannot  be  more  barren  than  such  disquisi  ions  as  these. 

'Tis  a  less  painful  reflection,  that  at  this  /iresent  time  also.: 
there  is  a  rem7iant  according  to  the  election  of  grace.  Roiu.  xi.  5. 
Blessed  be  God,  though  too,  too  many  disgrace  their  holy  pro- 
fession, and  give  sad  occasion  for  others  to  blaspheme  the  holy 
name  by  ivhich  they  are  called  {  yet  even  now,  in  these  last  dregs 
of  time,  God  hath  a  chosen  generation  and  a  fie culiar  fie o file ^ 
■whose  aim  and  desire  it  is  to  shew  forth  the  fireises  of  him,  ivho 
hath  called  them  out  of  darkness  into  his  marvellous  light.  1  Pet. 
ii.  9.  O  that  their  number  did  more  abound,  and  their  work  of 
faith  were  more  illustrious,  that  an  ungodly  world  might  be  more 
ashamed  than  it  is,  when  it  attempts  falsely  to  accuse  their  good 
conversation  in  Christ. 

Happy  believer,  who  walkest,  and  whose  delight  it  is  to  walk, 
according  to  this  rule,  Peace  be  on  thee  and  mercy  !  The  love  of 
the  Father,  Son,  and  Spirit,  which  is  stronger  than  death — stron- 
ger even  than  thy  death  of  trespasses  and  sins— yea,  stronger 


3:4  LOVE. 

than  the  death  of  Christ,  for  it  spared  not  him  for  thy  sake — i/iis 
tiumeasurablc  love  is  upon  thee  and  in  thee.  Thy  Lord  hath  loved 
thee  Avith  an  everlasting  love^  before  time  began  to  flow,  or  sun 
and  stars  and  earth  received  their  forms;  and  therefore  with  lov' 
ing  kindness  hath  he  drawn  thee  :  He  \vill  love  thee  with  the  same 
everlasting  love,  subsisting  without  decline,  when  the  heavenSj 
the  earth,  and  the  elements  shall  melt  away  ;  and  therefore  thou 
art  .safe  under  his  wings,  and  shalt  7iever  be  confounded  nor  dis- 
mayed world  without  end.  O  happy,  for  ever  happy  soul,  how 
art  thou  privileged  to  rejoice,  by  this  Sftirit  of  Love,  in  the  view 
and  fore-taste  of  that  unabating  ardor,  with  which  thy  God  calls 
Ihee,  and  claims  thee  for  his  own  !  A  woman  may  forget  her 
sucking  child,  and  may  have  no  com/iassion  on  the  son  of  her 
ivomb  ;  there  hath  been  such  a  monster:  but  thy  God  hath  decla- 
red, that  He  will  7iot  forget  thee,  for  thou  art-graven  fas  it  were) 
iifion  the  palms  of  his  hands.  Is.  xlix.  15,  See.  His  eyes  are  ever 
\jpon  thee  to  do  thee  good,  in  the  best  way,  in  the  best  time,  and 
ior  the  best  end.  Why  tiien  shouldcst  not  thou  rejoice,  as  indeed 
thou  art  highly  privileged,  in  thy  loving,  and  faithful  Lord  ?  He 
hath  done  and  will  do,  both  for  thee  and  in  thee,  all  that  is  requi- 
site for  his  own  glory  and  thy  welfare.  Remember,  Jehovah  is 
the  rock,  and  his  work  is  /infect.  If  thou  hadst  more  faith  in 
him  ;  it  would  certainly  shew  itself  more  proportionally  in  this 
^vay  of  love.  The  love  of  the  Spirit,  shed  abroad  in  thy  heart, 
would  cause  thee  to  abound  in  love  towards  thy  God:  And  this 
love  would  afford  thee  an  increasing  measure  of  humble  and  holy 
confidence.  This  contidence,  again,  would  excite  thee  to  abound 
in  every  good  word  and  work,  knowing  that  thou  art  not  acting' 
as  ujicertainly,  or  as  one  that  beateth  the  air,  but  that  thy  labor 
is  not  in  vain  in  the  Lord.  All  these  gracious  effects,  wrought 
in  thy  heart  by  this  Spirit  of  Love,  would  heighten  thy  stature 
and  stability  as  a  Christian ;  and  by  his  continual  supply,  thou 
wouldest  increase  (as  the  Apostle  speaks)  with  the  increase  of 
God.  Instead  of  a  poor,  doubting,  trembling  life;  thou  would- 
est  attain  a  hope,  which  would  not  suffer  thee  to  be  ashamed ;  a 
faith,  which  would  make  thee  to  know  whom  and  what  thou  hasc 
believed  ;  and  a  joy  which  the  world  could  neither  give  nor  take 
away  from  thy  heart.  Thou  wouklcst  enjoy  this  dignified  reli- 
gion, enabling  thee  to  live  superior  to  the  creeping  meanness  of 
the  world,  and  ennobling  thee  with  the  rank  of  a  citizen  of  hea-' 
ven  while  thou  sojournest  upon  earth.  The  sense  of  possessing 
thij  privilege,  in  thy  enlightened  iniud,  ■would  induce  epl^rgp 


UNDERSTANDING.  325 

ment  of  heart  above  every  thing  that  men  call  by  that  name,  a 
true  liberality  of  sentimeijit,  and  a  generous  freedom  of  soul, 
which  doth  not  consist  in  revolting  against  human  laws,  but  in  so 
living  above  them  as  to  make  them  unnecessary.*  This,  O  Chris- 
tian, is  thy  wisdom  ;  this,  thy  divine  exaltation  ;  an  exaltation,  as 
much  above  all  the  littleness  of  human  pride,  as  heaven  is  above 
the  earth.  O  that  thou  hadst  more  of  this  spiritual  glory  shed 
down  upon  thy  soul — even  this  illustrious  majesty  of  a  child  of 
God  !  Thou  wouldest  more  dearly  prize  the  honors  of  grace  and 
glory,  and  shew  thyself  sensible  of  thy  rank,  by  living  in  that 
spiritual  dignity  of  mind  which  is  agreeable  to  it.  Earthly  peers, 
■we  know,  should  count  it  their  honor  to  live  above  base  things, 
and  the  princes  of  this  world  are  anxious  to  preserve  the  splen- 
dor of  their  crowns  ;  though  all  these  are  in  themselves,  to  the 
mere  philosophic  eye,  but  poor  and  dying  distinctions  :  And  shalt 
not  thou,  who  art  a  compeer  with  the  angels  in  Heaven,  who  ait 
a  king  and  a  priest  to  God,  and  an  heir  of  God  through  Jesus 
Christ;  shalt  not  thou,  above  all  others,  be  solicitous  to  walk 
■worthy  of  thy  high  vocation  ? — O  look  up  to  this  Spirit  of  love 
and  glory,  that  indeed  thou  mayest  live  and  act  in  this  superior 
strain  If  Depend  upon  his  wisdom  and  power,  and  possessing 
these,  thou  certainly  wilt.  And  when  thy  pilgrimage  in  this  vale 
of  tears  is  ended,  when  thou  "  passest  out  of  the  vale  of  the  dy- 
ing into  the  vale  of  the  dead,"  O  with  Avhat  ecstasy  of  joy  wilt 
thou  rise  up  to  those  blissful  regions,  where  thy  sun  shall  no  more 
^0  down,  but  the  Lord  shall  be  thine  everlasting  light,  and  the 
days  of  thy  mourning  shall  be  ended  I 


UNDERSTANDING. 

OUR  translators  have  usually  rendered  the  original  word 
for  this  name,  Binah,  by  the  word  miderstanding ;  but  neither 
this,  nor  the  Latin  intelligentia,  which  signifies,  intus  legere,  to 
read  what  is  within,  nor  the  Greek  o-uveo-/?  or  ^poviio-ii  which 
import  little  more  than  what  we  mean  by  prudejice,  contain  the 
full  sense  of  the  term.  The  word  is  derived  from  a  root,  which 
signifies  to  build  ufi,  as  architects  do,  the  several  members  of  a 
structure.    For,  as  the  intellect  frames  the  idea,  and  arranges 

•  Sapientia  sola  Ubcrtas  est.     Sen.  Ep.  Sr. 

f  Jifa^ni  animi  ^»'.  iva^-va  contcrnncre.    Sen.  Ep.  39. 


326  UNDERSTANDING. 

the  distribution  of  the  several  materials  for  the  fabric ,  so  the 
body  subserves  that  idea,  and  carries  into  sensible  effect,  what 
the  intellect  has  already  conceived.  The  sense  of  the  term  may 
be  referred  to  those  powers  of  the  mind,  by  which  we  distribute 
a  subject  into  its  several  parts  for  a  close  investigation,  and  then 
collect  or  build  u/i  those  parts,  when  separated,  for  one  grand 
proposition  or  principle.  Hence,  the  word  n">J3n,  which  is  some- 
times rendered  a  atructure,  is  often  as  justly  rendered  model, 
pattern^  exemplar,  tyfie,  or  similitude  ;  because  every  material 
edifice  or  frame  is  truly  the  copy  of  that  pattern,  which  before 
existed  in  the  mind :  And,  when  it  is  spoken  with  relation  to  God, 
it  means  the  revelation  of  a  tyfie  ov  fiat  tern  from  his  understand- 
ing. Thus,  the  whole  world  was  compiled  according  to  the  all- 
wise  and  all -perfect  ideas  of  Jehovah ;  and  thus  Moses  was  di- 
rected to  frame  all  the  circumstances  of  the  tabernacle  according 
to  those  spiritual  forms,  which  had  been  revealed  to  him  in  the 
jnount.  Exod.  xxv.  40.  Look  (said  God  to  Moses,)  that  thou 
make  (form)  all  things  after  their  pattern  which  was  shewed  thee 
(which  thou  wast  enabled  to  see)  in  the  mount.  This  may  serve 
to  shew  the  radical  meaning  of  the  word.  We  will  now  attempt 
to  consider  that  the  term  Binah  is,  sometimes,  used  essentially 
for  the  Most  High,  and  that  then  it  is  particularly  employed  as 
an  office-name  of  Jehovah  the  Spirit, 

The  Old  Testament  makes  great  use  of  this  word,  and  com- 
monly in  conjunction  with  the  word  wisdom,  which  implies  a  cer- 
tain knowledge  in  the  mind  of  a  matter  ;  like  that  sure  ftercefition 
which  we  gain  of  sensible  objects  by  the  sense  of  tasting.*  God 
employs  these  and  other  terms,  which  have  relation  to  our  animal 
and  natural  faculties,  in  order  to  convey  by  them  some  necessary 
information  of  his  own  being,  and  of  our  relation  to  him.  Did  he 
talk  with  us  upon  these  subjects,  according  to  the  mode  of  their 
existence,  we  should  not  be  able,  with  our  present  capacities,  to 
iipderstand  him  ;  because  we  are  so  far  from  having  any  ideas  of 
spiritual  modification,  that  we  have  no  precise  notion  of  the  mode 
in  which  any  sensible  object  exists  in  the  world.  He  speaks, 
therefore,  ad  cafitum  humanum^^  according  to  our  size  and  way 

*  The  Latin  word  tapere  to  taste,  from  whence  sapientia  wisdoni,  comes 
nearly  to  the  idea  of  the  Hebrew  word. 

■j-  It  siiould  ever  be  remembered,  that  it  is  not  from  any  obscurity  in  God  or 
the  things  of  God,  tiiat  we  cannot  c'omj)rehend  them,  but  from  the  weak- 
ness of  our  faculties.  The  natural  bun,  VI  hen  it  shines  briglitest,  becomes 
less  an  object  of  vision  than  at  other  times.  The  mysteries  of  God  proclaim 
the  igT\orance  of  man ;  for  there  can  be  no  suck  thing  as  mystery  to  a  }">cr- 
fect  intellection. 


UNDERSTANDING.  32T 

of  perception  ;  that  we  may  not  be  destitute  of  any  saving  truth, 
but  be  thoroughly  furnished  (as  the  Apostle  speaks)  for  e-oery 
good  word  and  work.  In  the  former  volume  it  was  pointed  out, 
that  Christy  as  God,  claimed  the  name  of  Wisdom.  Had  he  been 
less  than  God,  Wisdom  could  not  have  been  his  title,  as  to  his  es- 
sence, or  nature  ;  io  which  form  it  is  ascribed  to  him  ;  whatever 
he  might  have  enjoyed  of  the  communications  of  Wisdom,  as  a 
creature  :  Between  which  two  forms  of  possession,  there  is  an  in- 
finite and  eternal  difference.  Wisdom  essential  is  God  himself; 
and  all  the  persons  of  the  Godhead  are  therefore  Wisdom,  be- 
cause they  are  of  and  in  the  essence  ;  And  yet  one  of  those  di- 
vine persons  is  oeconomically  called  by  this  name,  and  called  so  in 
distinction  oiten  ;  because  it  was  his  office,  as  the  Word  of  God, 
to  declare  and  proclaim  the  Wisdom  of  God.  God  is  Wisdom, 
but  Christ  is  the  exhibition  of  that  Wisdom  to  us  :  And,  there- 
fore, as  He  is  essentially  such,  and  also  the  means  or  channel  of 
our  intercourse  with  it,  he  is  of  God  unto  us  Wisdom  itself.  The 
same  may  be  said  of  the  word  Binah  before  us.  God  himself  de- 
clares/am Understanding.  Prov.  viii.  14.  And  Christ,  who  is 
the  Wisdom  of  God  ad  extra,  or  to  us,  joins  in  that  declaration. 
But,  if  the  Lord  had  not  so  positively  claimed  this  title  ;  what 
creature  or  creatures,  could  have  said,  "  I  am  Wisdom  :  I  am 
Understanding  itself:  I  owe  nothing  of  either  to  another  ?"  With 
respect  to  the  essence  ;  God  the  Father  is  Wisdoin  and  Under- 
standing :  So  is  God  the  Son,  and  God  the  Holy  Ghost.  In  the 
Unity  of  the  essence,  they  are  so;  and  in  the  Trinity  of  person 
they  cannot  be  less ;  for  diminutions  or  differences  in  deity  cannot 
fee  supposed  without  Polytheism  or  nonsense.  But,  as  the  mani- 
festation or  communication  of  this  Wisdom  was  the  personal  en- 
gagement of  Christ  in  the  covenant  of  grace,  as  it  hath  been 
shewed;  he,  therefore  is  called  Wisdoin  :  So  the  manifestation  and 
communication  of  this  Understanding,  being  the  office  of  the  Ho- 
ly Spirit  (as  we  shall  aim  to  clear)  ;  he  is  specially  expressed  by 
the  name  Bijiah,  or  Understanding  :  Name  and  essentiality  being 
but  one  with  God,  and,  further,  as  the  communication  of  this  Wis- 
dom and  this  Understanding  are  operations  of  one  and  the  same 
Jehovah,  though  referred  to  distinct  persons  in  him:  it  proves,  by 
the  way,  the  unity  and  coessentiality  of  those  persons  in  the  07ie 
Jehovah. 
If  God  BE  Understanding  in  essence  5  surely,  the  Spirit,  who 


32S  UNDERSTANDING. 

searcheth  his  firofound^  can  be  no  other.*  He  is  therefore,  called 
the  Sfiiric  of  Understandings  Sec.  who  was  to  rest  upon  Christ, 
Is.  xi.  2.  and,  at  the  same  time,  the  Spirit  Jehovah  ;  by  which 
latter  name  we  see  his  right  to  the  former.  If  he  were  not  the 
Understanding  of  Jehovah  himself,  he  could  not  spiritually  teach 
all  t/n77g3  ;  at  all  times,  at  one  and  the  same  time  ;  to  myriads  of 
different  beiiigs,  in  different  states,  situations  of  place,  capacity, 
and  existence.  Nor  yet  could  lie  shew  his  people  things  to  comsy 
l\ov  glorify  Christy  nor  take  of  the  things  of  Christ  and  the  Father 
(John  xvi.  11,  15.),  unless  he  were  one  with  Christ  and  the  Father. 
To  say,  that  the  Spirit  could  take  of  an  infinite  Understanding, 
and  exercise  it  infinitely,  without  participating  or  having  in  him- 
self that  infinite  understanding  ;  would  be  as  great  an  absurdity  as 
to  affirm,  that  a  part  contains  the  whole,  that  time  can  measure 
eternity,  or  that  creatures  create  themselves.  The  scriptures 
speak  very  differently,  and  declare,  that,  however  it  might  be  sup- 
posed that  the  multitude  of  years  should  teach  men  wisdom)  it  sure- 
ly is  Nin-nn  the  Spirit  Himsclff  in  man,  and  notfj  the  ins/iiratioTj, 
if  the  Almighty^  nvho  giveth  them  understanding,  or  causcth  them 
to  understand.  Job  xxxii.  8.  Agreeable  to  this  the  Apostle  asks, 
Who  hath  known  the  mind  of  the  Lord?  or  who  hath  been  his 
counsellor  ?  intimating  plainly,  that  none  but  himself:  For,  as 
the  Prophet  speaks,  there  is  no  searching  of  his  understanding  ; 
and  the  Psalmist  gives  the  reason,  because  his  understanding  is 
infinite.  But,  as  the  Spirit  searcheth  all  this  :  it  follows,  that  He 
must  have  an  infinite  Understanding,  or  rather  must  be  the  inf^ 
r.ite  Understanding  himself :  And,  if  Hebe  this  infinite  Under- 
standing, it  will  necessarily  conclude,  that  He  is  truly  and  essen- 
tially God.  There  is  no  avoiding  this  conclusion  but  by  denyinjj 
him  the  attribute  of  understanding ;  in  which  case,  it  would  be 
impossible  that  he  should  teach  any  thing.  And  how  this  can  be 
reconciled  to  the  express  words  of  scripture,  the  oppesers  of  the 
Spirit's  divinity  are  bound  to  explain. 

Thus  it  appears,  that  understandings  in  its  essence^  is  necessa- 
rily God  liimself;  and  that  the  Holy  S/iirit  is  this  essential  under- 

*  What  a  contradiction  doth  this  text  (I  Cor.  ii.  10.)  afford  to  the  str.ange 
assertion  of  Plotimus,  that  the  first  principle,  or  God,  cunnol  properly  fojew 
itself  P  St^e  more  of  this  in  Cud  worth's  Ins.  Si/ntem.  B.  i.  c.  4. 

f  Dr.  Cirey,  in  his  edition  of  SchuUcns's  Job,  justly  says,  upon  this  pas- 
sag"e  :  JVon  intcUis-o  adalutum  motumqite  prophcticnm,  sed  ordinarium  effectum 
Spiritus  illwnimuuis,  sine  ciijiis  injltixu  7»e§«(  Eliliu  de  nous  diviniavel  seiitiri, 
vet  lUsputiivi  recta,  passe.  And  ihen  just  attcrwards  ;  Indmiatur  htmeii.  veri- 
tatis,  quo  Deus  meiite  collustrat,  non  esse  an?ii!t  (illi^atum  ;  i^  sape,  sic  volenti^ 
J)-o.  jux-yism  da  reL't:s  divirii'i  pivitius  i^  suUdius  disxrtarc,  qnani  rrrand(?vo: 


UNDERSTANDING.  $2f 

■•standing,  because  he  is  a  person  in  the  Godhead.  From  him,  in 
the  unity  of  the  divine  persons,  proceeds  every  measure  of  co7k« 
municable  understanding  to  the  creatures,  who  never  could  know 
any  thing  by  themselves,  nor  beyond  the  limits  assigned  them. 
God  is  Me  intellect,  strictly  speaking ;  and,  from  him,  tlirougii 
the  agency  of  the  Spirit,  is  supplied  all  the  intellection  of  other 
beings,  whether  in  earth  or  Heaven.  He  is,  at  one  and  the  same 
time,  the  first  cause  and  the  first  intellect :  and,  therefore,  the 
schoolmen  and  others*  did  not  say  amiss,  when  they  asserted, 
that  in  Deo  idem  est  inteUigere  'Cf  ease,  "  in  God  to  understand  and 
to  be-)  is  the  same;"  or,  Ifise  est  scientia  sua,  et  scientia  sua  est 
ifisCi  "  himself  is  his  knowledge,  and  his  knowledge  is  himself." 
He  knows  all  things,  not  because  they  exists  as  we  know  them ; 
but  they  exist  because  of  his  knowledge,  in  a  manner  we  cannot 
know  them.  He  foreknew  them,  when  they  had  not  a  sensible 
existence,  or  such  a  being  as  is  the  object  of  created  perception  ; 
and  he  brought  them  into  this  mode  of  existence  according  to  his 
will.  Known  unto  God  are  all  hia  works  from  the  beginning  of  the 
world :  and  so  his  people  are  known  of  him,  before  they  could  be 
positively  known  of  each  other,  or  recognize  themselves.  He 
sees  through  eternity^  at  one  view,  (to  speak  in  the  language  of 
men)  because  he  alone  is  infinite  and  eternal ;  while  all  the  crea- 
tures,  having  a  finite  capacity,  can  only  see  to  its  particular  ex- 
tent, beyond  which,  let  it  be  more  or  less,  an  infinitude  will  ever 
remain  to  be  explored  and  understood. 

These  ideas,  concerning  the  Spirit  of  God,  are  not  Tzew,  but  as 
old,  at  least,  as  the  scriptures.  Novatian  said  truly,  Sfiiritus 
Sanctus  non  est  in  evangelio  novus,  scd  nee  neve  datus  i\  "  the 
Holy  Spirit  is  not  a  being  never  revealed  till  the  times  of  the  gos- 
pel, nor  yet  from  that  period  newly  given  :"  he  is  one  and  the 
same,  in  his  influences  upon  Patriarchs,  Prophets,  and  Apostles, 

*  Thom.  Aqtiii).  l.quxst.  xvi.  art.  5.  Momaeus  rfc  -ver.  Eel.  Christ,  c.  13- 
Maimon.  Port.  Mus.  p.  256.  Zanch.  de  attrib.  Del.  1.  iii.  9,  10.  Gomar.  J° 
«■«.  Dei.  251. 

■}■  Ii  was  the  remark  of  a  Jesuit  and  no  great  friend  to  divine  revelation, 
that  a  sort  ofpeople,  who  follow  the  principles  oi'  Ariatotle,  "  pretend  that 
God  knows  no  events  but  after  they  are  come  to  puss,  that  what  is  usually 
csM^dXhtt  future  contingent,  cannot  be  known  of  God,  and  that  what  doth 
not  aheady  exist,  ci^nnot  be  known  at  all.  The  Socinians,  (and  he  mig-ht 
have  added  some  other  names)  who  make  profession  of  tliis  refined  philosc- 
phy,  and  according  to  which  they  regulate  iJl  religion,  are  but  the  disci- 
ples of  the  iI;i.honietan  doctors" — who  attribute  all  to  'tense,  and  who  believe 
that  God  himseii  hath  tliat  kuid  of  substance,  which  we  term  bidv.  Sfee 
F.  Simon's  i-eniarks  upon  Dandini's  voyage  tg  Mount  Libanus.  c-  8. 

T  Novt.t.  edit.  If'dsl.n.  p.  110. 

VOL.   II  S    ^i 


-iio  UNDERSTANDING. 

anil  fver  suitcil  his  nivency,  accordintij  to  the  times  and  occasions, 
appointed  in  the  counsels  of"  the  highest.  AcconUngly  (as  it  hath 
heen  shewn,  from  many  authorities,  in  the  introduction  to  the 
first  volun»e)  tlie  must  learned  and  rcsnectahle  Jews,  lonii^belorc 
and  for  some  tinie  after  Christ  (till  tht^ir  hatred  of  Christianity  Ictl 
them  to  oppose,  or  torture,  all  the  great  truths  in  the  Bible)  used 
this  nan»c  Binah  to  express  the  t/iird  person  in  the  Trinity,  in 
whom  they  professed  to  l)clieve.  The  term  Jlo/tj  iJ>/>m*  was,  in 
their  idea,  the  name  of  a  divine  person  ;  and  they  often  used  it  to 
express  both  him  and  his  operations.  They  had  not  then  learnt, 
■\vitlj  Arlus  and  the  other  disciples  of  llie  too  ingenious  Origen, 
to  consider  him  as  a  inei*e  prophetical  gift,*  an  inspimtion,  an 
emanation,  a  virtue,  or  some  other  sort  of  (/uality.  However 
such  an  opinion  may  agree  with  the  dogmas  of  the  Platonic  school 
at  Alexandria  ;  it  by  no  means  accords  with  the  revelation  of  God, 
who  only  (as  we  have  in  a  former  essay  observed)  could  imparc 
any  truth  concerning  his  own  being. 

As  the  woMs  mercy  and  truth  are  often  coupled  together, 
vhich  are  (as  hinted  in  another  placet)  oflice,  characters  of  Clirist 
nnd  the  Spirit ;  so  we  find,  and  especially  in  th«  book  of  the  Pro- 
verbs, that  the  names  wiadom  and  underslandinq-  arc  frequently 
conjoined,  as  being  other  ollice-titles  of  the  same  divine  persons. 
The  redeemed  have  communion  with  both  of  them  under  all  these 
denominations.  Thus  Christ  is  the  7t>ii(/o/H  of  God.  1  Cor.  i.  24. 
and  oJ'Gud  made  unto  un  ivisdvm.  v.  30.  And  thus  the  Spiiitis  to 
teach  ali  things-,  to  lead  and  guide  into  all  truth.  John  xvi.  13. 
and  being  sent  from  the  Son,  John  xv.  56.  is  that  understanding 
xt'hich  is  trttey  and  so  said  to  be  givc?t  by  the  Son.  I  John  v.  20. 
See  also  John  xv.  26.  The  full  assurance,  being  the  gift  of  grace, 
must  come  fronx  the  S/iirit  of  grace  ;  and  therefore  it  is  not  only 
an  assurance  oi  hofte,  but  (as  peculiarly  characteristic  of  its  divine 
tx^tiwl)  the/nil  tissurance  o/unders(cndir;g.  Col.  ii.  3.  He  is  in- 
separably connected  with  Christ  the  wisdom  ;  and  therefore  the 
knowledge  qf  his  vjitl  isy  in  all  ivisdom  and  sfiiritual  understand- 
ing. Col.  i.  9.  In  other  words,  believers  are  led  to  know  and  en- 
joy the  communion  of  Christ  and  the  H/iirrt.  It  is  this  H/nrit's 
office  to  take  of  the  things  of  Chrht  and  shew  them  to  his  people. 
John  xvi.  15.  And  when  Christ  breathed  on  his  disciples,  and 
%ji!v.\y  receive  yr  the  Huhj  Ghost.  John  xx.  22.  it  was  an  outward 
sign  of  that  invisible  grace,  which  by  his  Spirit  he  bestowed  upon 

•  So  Ab:u-baml,  R.  Solomon  Jarclii,  Stc  in  HvUs.  Theol.  Jud.  p.  20fi,  &c. 
\  Sec  Spint  of  Truth,  p.  It7- 


UNDERSTANDING.  331 

them,  in  order  to  ^.ficn  their  under$tandingf,  that  they  might  urt' 
derttand  the  tcriftturet.  Luke  xxiv.  45.  This  Holy  Ghoht  illu- 
minated their  minds  to  apprehend  those  mysteries  of  tlie  word, 
concerning  which,  before  iliat  operation,  they  were  spiritually 
blind  and  ignorant.  From  the  sense  of  this  great  truth,  the  Psalm- 
ist, in  the  cxixth  Psalm,  so  often  prays  for  undtirntandint^  from 
Jehovah,  that  he  might  X/icw  spiritual  things,  and  once  in  partic- 
ular, at  v,  144.  requests  this  precious  gift,  that  he  might  live. — 
This  spiritual  grace  is  indeed  the  life  and  action  ol  the  soul ;  and 
therefore  it  is  said,  U)  another  psalm,  that  a  xnasx  however  high  in 
honor  widi  respect  to  other  things,  if  lie  spirilttally  do  not  under^ 
^tand^  i«  like  the  beojsta  that  fierish. 

Since  the  fell,  man  is  naturally  without  knowledge  of  God,  and 
without  concern  for  the  salvation  of  his  soul :  and  thouirh  the 
education  which  he  may  receive  in  a  Christian  Land,  and  the  cus- 
tomary ideas  which  he  may  imbibe  from  others,  may  furnish  liim 
with  something  to  say  u|>on  the  t/jpic  of  a  Deity^  or  upon  any 
other  articles  of  the  Chrimian  faith ;  yet  his  understanding  ttt 
jost  as  darkened  with  respect  to  any  real  apprehension  of  God, 
and  his  heart  as  much  alienated  from  the  life  of  God,  as  the  hc&!t 
and  undersiandirg  of  any  Mahometan  or  Pagan.  It  seems  to  hie 
a  sad  mistake  with  many,  arising  from  ignorance  of  the  word  and 
power  of  God,  that  the  having  some  notion  of  God  and  of  Christy 
and  of  a  certain  theory  deduced  from  the  scripttires,  is  quite  suf- 
ficient to  constitute  them  real  and  knowing  (  Jiut,  if 

they  happen  to  adorn  afl  lliis  speculation  by  a  lo :-ccent  aiKl 

yirluouii  life  ;  ttiey  arc  then  (as  they  suppose)  in  a  very  safe  stale 
indeed,  and  really  working  out  their  ov:n  salvation.  I'here  is  in- 
deed so  little  even  of  this  low  kind  of  knowledge  among  the  gene- 
rality of  men,  that  with  reluctance  one  would  drop  a  word  against 
it :  But  when  men  collect  tiiexr  principles  ;_  'heir  n<otions, 

not  only  vsUhoui  God,  'unx.  aga<.nit  his  re '..  :,  U»ere  is  uq 

tkarity  in  pronouncing  well  of  a  case,  that  (if  God  be  true)  will 
ucrer  stand  the  test,  which  one  day  must  be  made  oi  it.  Tiicre 
ci;X.riot  be  too  much  goodness,  nor  even  too  much  of  the  appear- 
ance of  goodness  in  the  world :  aad  the  tem|>oral  liappine£.s  of 
bociety  requires  every  eticouragement  to  both.  But  we  are  ip';ak- 
ing,  in  tiiie  iostaoce,  of  man's  state  with  God,  by  whom  all  li  ings 
arc  understood  in  a  rery  diSerect  way  from  the  modc:>  oi  the 
world,  and  to  whom  mere  appearances  are  uothing,  atid  itidced 
^rorse  than  nothing.  Realities  or  truth,  only  can  be  acceptable 
to  bimj  who  is  all  ooderstanding  to  «e;^cb  oqt,  atid  aU  trutti  k* 


332  UNDERSTANDING. 

self  to  weigh  the  minds  and  actions  of  his  creatures.  We  may 
deceive  others,  and  ourselves  too;  but  human  vanity  never  yet 
pretended  a  power  to  delude  him.  The  question  then,  which 
■will  arise  upon  these  considerations,  is ;  how  shall  a  man  know, 
that  he  is  not  deceived  in  this  most  important  concern  ;  and  what 
certainty  can  he  obtain  of  rectitude  in  any  thing  ? 

The  solution  is  easy  ;  because  God  hath  made  it  so :  and  no- 
thing but  extreme  corruption  and  blindness  could  keep  men  from 
:.eeing  it.  Man  feels  himself  ^feeblt^  ignorajii^  and  fallen  crea- 
ture, whether  he  will  o'vjn  it  or  not.  In  this  situation,  he  is  -void 
of  rule^  and,  being  nvithout  strength^  could  not  walk  by  one,  if 
even  he  had  wisdom  enough  left  to  find  out  the  rule  or  lay  it  down. 
The  author  of  all  wisdom,  therefore,  hath  provided  this  rule, 
and  fitted  it  for  the  case  of  those,  for  whose  benefit  he  was  pleased 
to  grant  it.  This  rule  is  his  revealed  word,  or  will ;  and  it  ap- 
plies to  those  objects,  for  which  it  was  principally  needed ;  the 
objects  of  sfiiritital  life  and  salvation.  It  meets  man  upon  the 
ground  of  his  fall,  aliencdon  and  afiostacy  from  God  :  and  till  a 
man  finds  himself  u}xon  that  ground,  it  can  be  no  rule  to  him,  and 
•will  do  him  no  good,  respecting  those  objects  of.it  just  mention- 
ed. The  question  then  occurs,  How  is  man  to  be  brought  upon 
this  ground,  with  respect  to  h\?>  fierce fition ;  for  it  will  appear, 
that,  perceiving  it  or  not,  he  is  certainly  upon  it?— The  rule  re 
vcalcd  has  furnished  an  answer.  Considering  him  as  dead  in  sin^ 
it  shews,  that  the  Spirit  of  God  alone  can  quicken  from  that 
death — as  depraved  and  departed  from  God  ;  that  this  Spirit  re- 
stores and  gives  art  access  with  covfldence  through  Christ  Jesus — 
as  having  a  wicked  and  stony  heart  naturally;  that  the  same  gra- 
cious agent  converts  and  renews  it  to  a  heart  of  flesh-)  capable  of 
perceiving  and  feeling  what  it  never  could  before- — and  (to  avoid 
more  particulars  at  present)  this  rule  treats  man,  as  blind  in  the 
boul,  darkened  in  the  understanding,  and  utterly  ignorant  of  God 
and  his  glory;  and  shews  that  this  almighty  Spirit  alone  opens 
the  eyes  of  the  mind,  enlightens  the  understanding,  and  teachcn 
all  tilings  which  are  necessary  to  be  known.  Hence  it  may  be 
seen,  as  clearly  as  the  words  of  this  revelation  can  manifest  it, 
that  man,  being  ignorant,  cannot  teach  himself,  and  being  dead^ 
cannot  recover  himself,  or  attain  any  understanding  of  God ;  un- 
less God  in  m^ixcy  first  visit  him  by  his  gracious  Spirit,  and  teach 
ium  the  use  of  that  revelation,  respecting  his  state  and  condition 
for  time  and  eternity.  God  shews  man  his  own  darkness,  before 
he  admits  him  to  know,  or  considvjr  himself  as  light  in  the  Lor$, 


UNDERSTANDING.  333 

This  is  the  scripture-mode  of  representing  man  since  the  fall ; 
and,  therefore,  they  who  deny  it,  or  attempt  to  conduct  them- 
selves by  any  other  line,  oppose  the  only  strait  rule  which  God 
ever  gave  to  man,  and  consequently  walk  in  the  crooked  paths  of 
spiritual  error. 

We  are  come  to  the  use  and  necessity  of  that  office  of  the  Ho- 
ly Spirit,  by  which  he  is  known  to  be  the  Spirit  of  Understanding. 
God  IS  Understanding  in  himself,  and  in  a  mode  incommunicable 
to  us :  But,  in  mercy  to  poor  sinners,  the  Second  Person  would 
be  known  under  the  name  of  Wisdo?n,  to  be  communicable  wis- 
dom for  them  ;  and  the  Holy  Spirit,  or  Third  Person,  assumed 
the  office  name  of  Understanding,  to  give  them  an  understanding 
which  is  true,  and  to  lead  them  forward  to  contemplate,  receive, 
and  enjoy  Christ,  who  is  the  wisdom  and  power  of  God.  Tho 
divine  persons  confer  upon  believers,  according  to  their  state,  a 
due  portion  of  their  official  influences.  Na/i/iy,  therefore,  is  the 
man,  that  Jindeth  Wisdom,  and  the  man  that  getteth  Understan- 
ding. It  nhall  give  to  his  head  an  ornament  of  Grace,  a  crcwn  of 
Glory  shall  it  deliver  to  hiin  ! 

This  great  and  glorious  Understanding  then  descends  from 
Heaven,  that  those,  on  whom  he  descends,  may  both  experimen- 
tally know*  themselves,  and  know  him.  From  whence  it  follows, 
that,  without  this  descent,  they  can  know  neither  aright.  This 
U7iderstanding  is  also  clothed  with  fiower :  He  is  not  a  naked 
idea  or  an  unfelt  notion,  which  leaves  the  heart  as  it  was,  while  it 
puffs  up  the  mind;  but  life,  light,  activity,  joy,  and  immortality, 
all  together.  He  comes,  as  God,  ivith  the  power  of  God,  and 
not  only  bears  down  all  resistance  from  without,  but  turns  the 
heart  into  so  sweet  a  compliance  within,  that  it  yields  as  much 
by  its  own  will,  as  by  the  will  of  the  Spirit  itself,  which  bears  it 
along.  Thus  the  heart  would  not  resist,  if  it  could.  "  When 
the  Lord  himself  (says  the  amiable  Archbishop  Leightonf)  speaks 
by  his  Spirit  to  a  man,  selecting  and  calling  him  out  of  the  lost 
world  ;  he  can  no  more  disobey  than  Abraham  did,  when  the  Lord 
spoke  to  him,  after  an  extraordinary  manner,  to  depart  from  his 
own  country  and  kindred. — There  is  a  secret,  but  very  powerful, 
virtue  in  a  word  or  look,  or  touch  of  this  Spirit  upon  the  soul, 
by  which  it  is  forced,  not  with  a  harsh  but  pleasing  violence,  and 

*  So,  to  kno-u)  -wisdom,  Prov.  5.  2.  means  sensible  perception  and  experi- 
mental knowledge.  The  word  yyi  implies  that  thorough  and  certain  re- 
cognition, which  gives  the  mind  or  senrie  full  evidence  or  conviction  of  & 
matter. 

I  Comm.  upon  1  Pet.  I  ? 


534  UNDERSTANDING 

cannot  chuse  but  to  follow  it ;  not  wnlike  that  of  Elijah's  mantle 
upon  Elisha,  1  Kings  xix.  19.  How  easily  did  the  disciples  for- 
sake their  callings  and  dwellings  to  follow  Christ  ?" 

It  is  this  Understanding^  which  accompanies  his  own  word 
■ivith  conviction  and  demonstration  to  the  souls  of  his  people  : 
Without  him,  the  word,  inestimably  precious  as  it  is,  can  only 
touch  the  ear,  without  reaching  the  heart.  It  is  He,  who  giveth 
understanding  to  the  sim^ile,  and  often  by  means  of  a  few  plain 
and  simple  words  ;  while  the  rhetoric  and  other  literary  embel- 
lishments of  man  live  only  in  the  sound.  These,  however  inge- 
nious in  themselves,  or  in  human  esteem,  when  they  pretend  to 
act  in  divine  things,  presently  discover  their  weakness  and  futili- 
ty, and,  like  the  momentary  ebullitions  of  froth,  are  lost  in  air. 
How  often  shall  a  plain  sermon  and  an  unstudied  book,  where  the 
man  himself  has  not  aimed  to  be  seen  but  only  to  shew  his  Lord, 
be  blessed  to  the  conversion,  establishment,  and  happiness  of  im- 
mortal souls  ;  when  pompous  o;*ations  and  laboured  performan- 
ces shall  evaporate  in  sound,  or  (what  is  much  the  same)  produce 
no  spiritual  good  ?  Or,  if  they  are  remembered  for  a  while,  they 
are  remembered  not  for  God's  glory,  but  for  the  praise  of  those 
dying  creatures  who  made  them.  A  poor  employment  this,  to 
speak  and  write  for  the  breath  of  worms,  which  is  at  first  corrupt 
in  itself,  and  soon  vanishes  into  nothing ! 

This  glorious  Understanding  takes  of  the  things  of  Jesus  and 
explains  them  to  the  mind;  inducing  both  a  right  apprehension  and 
a  true  experience  at  once.  He  is  the  great  teacher  ;  not  of  mere 
words  and  barren  comments  ;  not  of  florid  fancies  and  airy  specu- 
lations :  but  of  things,  and  of  things  rich  and  solid,  even  grace 
and  glory  everlasting.  All  the  understanding,  which  he  commu- 
Tiicates  to  the  soUl,  is  to  b<;-  enjoyed  as  well  as  known,  to  be  lived 
upon  in  the  heart,  while  it  is  found  sweet  to  the  taste.  Without 
Him,  there  is  neither  life  noi  power  in  the  most  just  or  excellent 
words  ;  witness  the  word  of  God  himself,  which  is  a  book  sealed^ 
a  book  unfelt  and  unendeared,  till  the  great  teacher  apply  it  to  the 
soul.  If  this  gieat  Understanding  be  not  present,  /ircaching  is 
-joui,  and  hearing  is  also  vain.  Without  Him,  preachers,  how- 
ever  learned  or  abie  in  other  respects,  are  but  mere  pulpiteers; 
not  ministers  of  Jesus  rightly  dividing  the  word  of  truth; — tin- 
A-//;z^  cz/77/^fi/a,  clear  perhaps  and  fine  ;  sounding  brass,  loud,  yet 
only  noise  and  sliev/.  Without  Him,  people  also  may  be  profes- 
sors, towering,  old,  and  esteemed  professors, but  not  Christians  in- 


UNDERSTANDING.  835 

deed,  not  perfect,*  mild,  nor  humble  followers  of  a  meek  and  low- 
ly Saviour.  And  without  Him,  it  is  possible  to  be  members  of  an 
outward  Church,  and  of  the  purest  outward  Church  too  in  the 
world ;  and  yet  not  members  of  Christ's  mystic  body,  nor  commu- 
nicants with  him  the  living  Head.  In  a  word,  ^s  tvit/t  Him,  men 
become //e?Vs  of  God  and  jomt -heirs  ivith  Christ,  both  for  grace 
and  glory  ;  so,  without  Him,  they  have  nothing  but  spiritual  igno- 
rance, vanity,  corruption,  and  wretchedness  without  end. 

How  often,  to  convince  us  of  this,  doth  this  Almighty  Under- 
standing work  faith  and  confer  knowledge  upon  many  low,  despi- 
sed,  and,  (in  other  respects)  ignorant  souls  ;  while  he  leaves  the 
learned  and  the  proud  to  the  wretched  ignorance,  error,  and  uncer- 
tainty of  all  human  knowledge  ?  And  how  often,  to  put  the  ut- 
most contempt  upon  this  knowledge,  which  wholly  leaves  a  man 
at  the  grave,  doth  he  suffer  the  grand  deluder  of  the  world  to  per- 
plex these  wise  and  great  ones  in  labyrinths  of  their  own  making  ? 
What  a  great  profane  witt  once  said,  every  man  out  of  Christ, 
whether  learned  or  ignorant,  may  say  too  ;  Dubius  vix-i,  incertus 
viorior  :  «  I  lived  in  doubt,  and  quite  uncertain  die."  There  can 
be  no  certainty,  but  in  truth  ;  and  there  is  no  truth,  which  can 
profit  the  soul,  but  what  is  discovered  in  the  word  of  God.  If  we 
venture  to  ground  our  knowledge  in  divinity  upon  any  thing  but 
ihe  ivritteii  testimony,  we  shall  find,  to  our  cost,  that  the  Devil  ii 
an  abler  logician  than  the  acutest  of  us  all.  He  not  only  can  im- 
pose his  sophisms  upon  us  for  truths,  but  can  corrupt  and  en- 
snare the  affections,  while  he  puzzles  and  confounds  the  mind. 
He  has  cheated  every  one  of  us  ten  thousand  times  :  We  know, 
too,  that  wc  have  been  cheated  ;  and,  yet  so  well  can  his  artifices 
soothe  and  suit  our  corruptions,  that,  unless  this  Spirit  of  truth 
restrain,  he  will  deceive  us  to  the  end.  'Tis  this  all-wise  teacher 
alone,  who  enables  his  disciples  to  detect  Satan's  fallacies,  and 
suffers  not  the  meanest  of  them  to  be  wholly  ig7iora7ic  of  his  dc^- 

*  This  much-abused  word  occurs  very  particularly  in  J  Cor.  ii.  6.  Eph 
ill.  5.  and  in  some  other  places.  It  by  no  means  implies  a  perfection  de-- 
yoid  of  sin,  but  that  manly  degi-ee  of  knowledg'e,  which  in  human  capacity 
is  opposed  to  piieriliii/  and  weakness,  and  in  sacred  life  to  those  who  are 
babes  in  Christ.  Thus,  amon^  the  Pythagoreans,  the  reXetot  were  those, 
who,  like  the  a^nn  in  the  Jewisli  schools,  were  distinguished  from  the  novi- 
ces, or  mere  learners.  And  thus  in  the  school  of  Christ,  the  rtXeio'y 
the  perfect,  or  well-established  disciples,  being  arrived  to  the  measure  of  a 
perfect  moji,  become  by  degrees  fathers  and  old  men,  who  are  not  to  be  car- 
ried about  like  children  or  novices,  v.>ith  cverij  luind  of  doctrins.  See  sevcra! 
criticisms  upon  the  word  in  Leigh's  (Jritica  Sacra.     ' 

t  Duke  of  Buckingham. 


33S  UNDERSTANDING. 

vices.  He  graciously  exposes  the  snare,  removes  erroneous  im- 
pressions, and  revives  the  heart  too  with  a  persuasion,  which  (how- 
ever languid  and  obscured  at  times)  shall  never  finally  be  baffled 
pr  lost. 

Doih  not  all  this  explain  to  the  believer,  or  enforce  the  expla- 
nation, that  the  source  of  his  spiritual  knowledge  lies  out  of  himself, 
and  that  it  flows  freely  and  only  from  Him,  who  is  all  undersian- 
ding  to  teach,  and  all  fioiver  to  preserve  those  that  depend  upon 
liim  ? — It  is  a  striking  passage  (already  noticed)  in  Plutarch,  that 
Pericles,  whenever  he  attempted  to  address  the  people,  used  to 
pray  to  the  Gods,  that  no  unbecoming  word  or  improper  expres- 
sion might  pass  his  lips :  And  shall  a  Heathen  to  his  idols  do  this, 
animated  only,  as  Pericles  was,  with  the  dying  concerns  of  a  mo- 
ment, and  thus  put  to  shame  those  who  know  the  true  God,  and 
profess  the  hope  of  living  with  him  through  eternity  ?  Ought  not 
Christians,  above  all  men,  in  the  deepest  distrust  of  their  own  suf- 
ficiency, to  ask  for  luisdom  at  the  spring-head  of  all  wisdom,  even 
of  God,  who  giveth  liberally ^  and  ufibraideth  not  ?  Are  they  pri- 
vileged to  have  a  right  understanding  in  all  things  pertaining  to 
salvation  ;  and  shall  they  not  apply  for  it  to  that  bountiful  Spirit, 
\vho  will  deny  them  nothing  for  their  good  ?  Alas  !  Did  this  hum- 
ble, yet  wise  and  safe,  frame  of  mind  more  obtain  among  profes- 
sors ;  what  a  different  scene  would  appear  in  the  church  of  God 
below  ?  What  different  sort  of  people  would  be  found  in  the  pro- 
fessing world  ?  This  at  once  would  dissolve  half  our  parties  and 
divisions,  which  originated  from  pride,  passion  and  disappoint- 
ment on  the  one  hand,  and  from  interest,  insolence,  and  intolerancy 
of  mind,  on  the  other.     It  would  then  be  seen,  that  it  is  the  sfiirit 
of  the  world  which  forms  and  foments  divisions,  not  only  from  di- 
vine truth,  but  from  the  unity  of  those  brethren  in  whom  the  truth 
resides  ;  and  by  no  means  the  Sfiirit  of  God.,  who  is  the  author  of 
peace  and  concord.    It  is  none  of  his  wisdom,  which  finds  out 
fioint&^^f  difference^  nor  indeed  any  true  natural  wisdom  among 
men  ;  but  a  foolish  and  wicked  spirit,  which  either  cannot  or  will 
not  discern  those   essential  grounds  of  holiness  and  peace ;  in 
which  all  Christians,  as  Ciu-istians,  must  be  agreed.     The  Spirit 
of  truth,  who  is  understandings  inclines  all  his  people  to  rejoice  in 
the  Truths  not  only  as  it  appears  in  the  narrow  circle  of  a  particu- 
lar profession,  but  also  wherever  it  is  to  be  founds  and  will  drav/ 
the  heart  of  a  believer  to  love  another  believer  for   the  truth's 
sakcy  though  his  mode  of  education,  another  set  of  phrases,  or  a 
different  habit,  may  have  set  them  at  a  distance  in  the  opinion  of 


UNDERSTANDING.  S.37 

Jtr.en,  if  God  has  vouchsafed  his  grace  and  love  to  a  man,  whom 
"-re,  as  Peter  thought  of  Cornelius,  may  perhaps  have  considered 
as  uncleafi  ;  who  are  "IVe,  that  we  should  withhold  our  affeclions 
where  God  hath  bestowed  his  ?  Are  we  not  alarmed  with  a  fear, 
lest  in  so  doin^,  we  should  withstand  God  ? — It  is  however  a  re- 
viving fact,  that  those  souls,  who  have  had  most  true  life  and  spi- 
rituality, and  therefore  walked  the  closest  in  communion  with 
C'od,  have  ever  been  the  most  gentle,  humble,  and  conciliating-, 
with  respect  to  their  conduct  among;  men.  They  feel  too  much 
of  their  own  weakness  and  frailty  to  venture  upon  those  large 
strides  of  presumj.tion,  which  the  wantonly  of  true  understanding 
and  clearness  could  ever  prompt  others  to  mak^,  in  many  a  diffi- 
cult and  slippery  road.  They,  who  hastily  jump,  to  conclusions^ 
(as  one  used  to  express  it)  are  commonly  those,  who  see  but  a  lit- 
tle and  presume  a  great  deal :  Did  they  see  more  of  the  way  be- 
fore them,  they  would  not  attempt  to  run,  where  the  ablest  find  it 
a  labor  to  walk.  To  the  grief  of  soberer  minds,  how  oflcn  may 
they  hear  some  poor  talkative  professors  determining  upon  the 
JTOst  difficult  and  sublime  topics,  with  the  positive  air  and  aulho? 
rity  of  a  general  council  ?  And  how  often  do  such  persons  take  a 
great  deal  of  pains  to  prove,  to  every  intelligent  Christian,  that 
really  they  know  nothing  of  th€  matter  \  Bishop  Hall  names  a 
man  of  this  sort,  "  a  bladder  full  of  wind,  a  skin  full  of  words,  a  fool's 
wonder,  and  a  wise  man's  fool."  It  is  indeed  very  different  to 
confess  the  truth,  and  to  make  a  profession  of  it :  The  one  implies^ 
a  previous  and  certain  knowledge  ;  whereas  the  other  may  be 
proposed  without  any  knowledge  at  all.  The  itieanest  believer, 
'tis  true,  may  be  called  upon  at  some  time  or  othei*,  to  speak  for 
his  master,  and  the  truths  of  his  gospel ;  and,  in  doing  this,  for 
God,  he  is  not  to  fear  the  face  of  man  :  But  he  will  always  remem- 
ber, or  ought  to  remember,  lliat,  ii  God'&  providence  has  render- 
ed this  a  just  or  necessary  duty,  God's  grace  will  not  leave  him  to 
himself,  but  be  his  mouth  and  wisdom,  his  aid  and  support,  which 
tlie  enemies  of  truth  shall  not  be  able  to  overthrow.  In  a  word, 
every  believer  might  take  up  his  word  upon  such  occasions,  and 
address  himself  to  God  j 

Whene'er  thy  laws. 
Thy  truth  and  cause 

To  own,  my  duty  be; 
From  fear  of  shame. 
Or  love  of  fame. 

Good  Lord  deliver  me  \ 
^oh.  in  T  t 


oj6  oil  or  OLADNLSS.. 

Upon  the  whole  ;  we  may  reflect  that  man  hath  no  spiritual 
understanding  ft'om  himstlf,  that  he  cannot  procure  it  but  through 
the  internal  renewing  and  operation  of  the  Spirit  of  understan- 
ding,  and  that  he  cannot  even  exercise  it,  when  conferred  upon 
him,  but  by  the  continual  agency  of  this  Holy  One.  The  infe- 
rence from  all  which,  to  the  soul  of  the  believer,  is,  that  it  is  ne 
cessary  for  him,  never  to  lean  to  his  own  understanding,  but 
simply  to  depend  upon  this  Lord  the  Spirit  for  his  instruction  in 
righteousness  in  the  use  of  his  word  ;  and  that,  for  this  reason,  he 
ought  ever  to  pray  for  the  fulfilment  of  the  promise,  that  this 
blessed  guide  may  not  only  be  -with  him,  but  dVfell  in  him,  as  ? 
fountain  of  gra(*  and  understanding,  springing  up  into  everlas 
ring  life. 


OIL  OF  GLADNESS. 

OIL  is  one  of  the  three  active  principles  (as  the  chemists 
ussert,)  which  enter  into  the  composition  of  all  animal  and  vege- 
table substances,  and  by  which  they  are  enabled  both  to  subsist 
;ind  grow.*  The  essential  oil  lubricating  and  sheathing  all  the 
parts,  and  forming  a  vehicle  for  the  essential  salt  or  nitre  by 
being  perfectly  intermixed,  and  both  these  acted  upon  by  the 
'^  light;  is  the  mean  used  by  tlve  wise  .creator  to  put  in  motion  the 
spirit  of  the  v>'hole  animal  and  vegetable  ceconomy,  or,  in  other 
words,  to  cause  it  to  live  and  prosper.  When,  a  tree  dies,  we 
perceive  an  abstraction  of  this  oil  from  hs  substance ;  for,  when 
apart  of  it  is  placed  upon  the  fire,  it  will  yield  no  flame,  as  every 
substance,  which  hath  oil  in  it,  obviously  will.  And  every  body 
knows  that  the  fatness  of  animals,  which  proceeds  from  the  exu 
berance  of  this  natural  oil,  is,  when  proportional  to  the  othc;* 
parts  of  the  frame,  both  indicative  of  their  health  artd  conducive 
to  their  beauty. 

*  The  earth,  while  itsupplie3thevancusplanlswhicli^owiiponit,is  supplied 
forth:itpurposeverymuchby  the  dew,  which  is  full  of  oleaginous  particles. 
"  The  dews  (says  our  philosophical  husb.indman,  Mr.  TuU)  seem  to  be  the 
richest  present  the  atmosphere  gives  to  the  earth  ;  having-,  \\  hen  putrified 
m  a  vessel,  a  black  sediment  like  mud  at  the  bottom.  This  seems  to  cause 
the  darkish  color  to  the  upper  part  of  the  ground.  And  tlie  sulphur  which 
is  found  in  the  dew,  may  be  the  chief  ingredient  of  the  cement  of  the  earrh  ; 
sulphur  being  very  glutinous,  as  nitre  is  dissolvent.  Dew  has  both  these." 
TwW^  Hmbandry,  c.\i.— A  lively  comment  this  upon  th.at  gi-acious promise, 
Itoillbeus  thcdeioimlo'Ji-radi  Hos,  siy,  5,i.  e,  the  spiritual  cause  of  all 
^aoi'^v.':.  ftTtihty 


OIL  OF  GLADNESS.  339 

As  oil  is  an  essential  part  of  the  life,  health,  strength  and  beaU' 
ly  of  substantial  forms  ;  it  hath  pleased  the  divine  uisdom  to  con- 
stitute it  for  the  emblem  of  that  Holy  Oue,  who  imparts  every 
portion  of  divine  life,  vigor,  and  glory  to  the  spiritual  world. 
Whoever  is  not  acted  upon  by  or  is  not  possessed  oi him  is  dead. 
according  to  the  scripture,  in  the  most  dreadful  sense  of  that  term. 
Whoever  doth  not  enjoy  Azw,  is  so  far  from  being  spiritually 
beautiful,  tliat  he  is  as  loathsome  and  abominable  in  the  sight  of 
Jehovah,  as  a  putrid  and  stinking  carcase  can  be  unclean  and  of- 
fensive to  the  natural  sense  of  man.  None  ought  to  be  offended 
at  the  strength  of  these  expressions  ;  for  this  very  image  is  em- 
ployed by  God  himself  to  describe  his  abhorrence  of  the  state  of 
sin,  and  of  those  who  are  in  it.     Isaiah  xxxiv.  3. 

These  premises  may  lead  us  to  the  spiritual  design,  for  which 
the  Lord  instituted,  with  so  much  precision,  the  ceremony  of  «?ir- 
r/o7j  under  the  Jewish  dispensation.  Not  more  than  the  blood  of 
bulls  and  goats  could  take  away  sin^  could  oil,  as  a  material  sub- 
stance, either  be  holy  or  make  holy.  It  was  what  the  oil  signified, 
and  what  Jehovah  revealed  under  its  emblem,  which  fulfilled  that 
gracious  intention  to  the  heirs  of  salvation.  The  true  believers 
tlien,  as  well  as  now,  were  divinely  instructed  to  resolve  the 
parable,  and  through  the  agent  in  nature,  or  natural  object, 
to  behold  and  to  experience  the  spiritual  blessing  from  the  God 
of  grace.  Neither  Moses,  nor  any  other  man,  was  equal  to 
the  comprehension  of  so  much  wisdom,  as  the  spiritual  eye. 
sees,  in  the  legal  CEconomy,  under  its  various  types  and  sha- 
>jov/s ;  nor  could  any  human  ingenuity  have  contrived  mysteries 
30  nobly  prophetic  and  deeply  predicable,  as  those  in  the  Levitical 
service,  even  though  previously  possessed  of  the  gospel.*  A 
gracious  mind  sees  the  hand  of  God,  beyond  the  power  of  man, 
;n  the  whole  arrangement  and  design. 

When  unction  was  prepared^  according  to  the  commandment 
in  Exod.xxx.  23,  &c.  the  basis  of  which  was  oil'olive,  strongly 
impregnated  with  three  princifial  sfiices  ;  and  when  this  prepara- 
lion  was  poured  upon  the  head  of  Aaron,  and  of  his  sons  the  High- 
Priests  after  him;  they  spiritually  beheld  the  promise,  and  the 
mode  of  its  fulfillment,  that  the  Holy  Spirit  would,  in  the  ful- 
ness of  time,  descend  upon  the  great  head  of  the  Church,  and 

*  An  Heathen  professed,  Tradidlt  arcano  quodcunquc  rolumine  Moses 
Juv.  Sat.  xiv.  1.  102.  And  to  thousands,  who  would  not  wish  to  be  thought 
Heathens,  the  writ'ngs  ofMosss  cce  as  much  a  vr:'.umf^.  nrrqnuv^  us  they 
Tsxre  to  Juvenal, 


340  OIL  OF  GLADNESS. 

from  hitn  flow  down  to  all  his  inembers,  that  they  also  nii^ht  be 
an  /ial)Uatio7i  of  God  throui^/i  the  S/iirit.  They  saw,  that  he  was 
to  be  anointed  (^whence  his  name  Messiah,  Chrhi)  -with  this  Oii 
of  Gladjiess  above  those,  whom  in  mercy  he  would  call  and  make 
hisfelloivs.  Ps.  xlv.  7i  They  foresaw  in  faith,  that  the  Spirit  Je- 
hovah would  rent  ufion  /n7n,(ls.  xi.  2.)  and  be  u/ian  him,  anointing 
him  to  preach  good  tidings  {\s.\yi\.  \.)  and,  in  a  word,  to  do  all 
that  was  necessary  to  be  done  for  his  people's  salvation.*  The 
fragrance  of  this  sweet  unction  to  the  outward  smell  signified  to 
ihcm  the  complacency  and  delight  of  the  Holy  One  in  this  gra- 
cious operation,  and  the  communicated  excellency  bestowed  upon 
i:l>em,  who  received  this  precious  treasure  into  their  souls.  It 
might  also  signify,  the  internal  consolation,  life  and  support  which 
they  should  feel  in  themselves  under  his  sacred  operation. 

When  they  beheld  the  High  Priest  fully  anointed  with  the  holy 
oil,  so  as  (according  to  the  Psalmist)  to  run  down  upon  his  beard, 
and  to  the  skirts  of  his  clothing;  and,  on  the  other  hand,  saw 
that  the  inferior  Priests  were  only  sprinkled  with  it,  and  this 
sprinkling  made  not  without  the  blood  oi  the  rain  of  consecration  2 
they  were  led  to  consider,  that  the  Holy  Ghost  would  be  poured 
ivithoiit  measure  upon  the  great  High  Priest  of  our  profession, 
because  of  the  infinitude  of  his  person  and  office;  but  in  vieasurt 
upon  those  who  are  spiritual  Priests  in  all  ages  ;  and  that  these 
last  would  need  an  atonement  for  their  sins,  (in  contradistinction  to 
the  great  Messiah)  before  they  could  enter  upon  the  holy  service 
of  offering  up  spiritual  sacrifices  of  prayer  and  thanksgiving  to 
the  Most  High. 

When  they  read,  that  the  holy  unction  was  only  to  be  com- 
pounded for  this  use,  and  that  it  was  by  no  means  to  be  put  upon 
a  stranger;  they  understood,  that  the  Holy  Ghost  was  not  only 
remote  from  all  impurity  and  the  low  purpose  of  this  mortal  life 
la  himself,  but  that  also  he  wonXd  peculiarlxj  apply  himself  to  the 
true  Israel  cf  God,  and,  in  that  application,  render  them  his  pe- 
culiar people  too.f 

*  The  mode  of  anpintuig  a  I'riest  under  the  law  in  the  form  of  the  Greek 
%,  fro|ii  whence  it  lias  been  conjectured  luriher,  that  through  the  crons  of 
Christ,  the  blessing-  of  the  spiritual  oil  was  to  flow,  has  been  ire.ited  of  by 
bome  ;  bat  not  being  authorised  by  the  written  word,  it  is  not  insisted  upon 
here. 

f  The  learned  Dean  Prideaux,  following  the  llabbins,  seems  to  suppose, 
that  this  holy  oil  was  but  once  made,  and  that  it  was  afterwards  miraculuirj- 
hj  kept  in  the  most  lioly  place  till  the  destruction  of  the  nr.-^t  temple.  But 
AVitsuis,  with  s'try  apparent  reason,  urges  that  there  is  no  ground  from  tlie 
commund  in  E$od.  sx.x,  to  suppose,  thiU  it  \\  as  to  be  cojnpoimdedonly  oncj 


OIL  OF  GLADNESS.  341 

Thus  the  ancient  believers  spiritually  beheld  the  glory  of  this 
uivine  person,  and  the  nature  of  his  gracious  office;  and  if  we,  in 
the  present  dispensation,  are  favored  \yiih  the  same   anointing, 
we  shall  behold  these  comfortable  intentions  as  they  did.     "We 
shall  find,  that  the  institutions  delivered  to  them  have  a   voice  of 
grace  and  truth  to  us,  and  preach  aloud,  that  Christ   and  the 
Spirit  are  at  once  the  hope  and  the  means  of  glory.   We  shall  per- 
ceive, that  ttie  New  Testament  only  declares  in   express  words 
the  accomplishment  in  fact  of  the  predictions  of  the  Old,  and  that 
there  is  an  inexpressible  harmony   and  inseparable  relation  be- 
tween them  both.    This  unction  will  also  enable  us  to  see,  that 
the  faith  of  God's  elect  is  no  novelty,  but  hath  ever  been  one  and 
the  same  precious  gift,  almost  from  the  foundation  of  the  ^^»orld. 
When  the  great  Messiah  was  to  appear  in  the  flesh  for  the 
accomplishment  of  his  people's  redemption,  that  flesh  was  quali- 
fied for  this  office,  not  only  by  the  hypostatic  imion  with  a  person 
in  Jehovah,  but  by  the  special  endowment  and  unction  of  the  Ho- 
ly Ghost ;  and  for  this  reason,  that,  through  Christ  as  the  head, 
the  Spirit  of  grace  might  have  communion  with  all  the  members. 
Accordingly,  it  was  prophesied  concerning  our  Immanuel,  that 
the  Sfiirit  Jehovah  should  rest  up.on  him,  &c.  (Is.  xi.  2.  and  Ixi.  1.) 
constituting  thereby  what  is  to  be  understood  by  the  typical  unc- 
tion :  Andindeed.ifChi'ist  himself  as  to  his  divine  nature  be  a 
person  in  the  Godhead,  none  but  a  person  of  co-equal  subsistence 
could  possibly  glorify  him,  as  God,  in  his  arduous  mission.     Nor 
when  the  Holy  Ghost  descended  upon  Christ  at  his  baptism,  by 
v/hich  he  was  evidently  anointed  and  commissioned   as  7Jtan,  to 
proceed  on  his  great   work,  could  any  being  less  than  the  Al- 
mighty afford  the  qualification.     If  Christ's  disciples  were  bap- 
tized  by    the    Holy   Ghost,  in    order  to  endue  them  ivith  power 
for  the  discharge  of  their  subordinate  commissions ;  and  if  this 
baptism  be  that  Unction  from  the  Holy  One,  which  enableth  the 
believer  to  know  all  things  needful  for  salvation,  and  is  also  the 
Anointing,  tuhich  tcacheth  his  people,  and  is  the  Truth  himself; 
1  John  ii.  20, 27,  and,  further,  if  no  other  than  an  infinite  and  almigh- 
ty agent  can  possibly  extend  such  blessings  to  innumerable  ob- 
jects at  one  and  the  same  moment,  and  guide,  rule,  and  preserve 
ihem  to  everlasting  glory  :  Surely,  it  is  impossible,  that  the  bles- 
•  sed  Messiah,  who  isoefore  all  things,  and  by  whom  all  things  con? 

V> 
lor  all  genejrations,  but  that  it  was  never  to  be  applied  to  any  profane   use 
after  it  was  compounded.     See  Pndeuux's  Connection,   p.  1,  B.  iii.  sect.  5. 
■.Vits.  J)'i  sac^irdotio  daronis  U  C'riiii.  Sect,  57,  S:o, 


34'J  OIL  OF  GLADNESS, 

■s-isCf  should  have  the  unclion  of  a  creature,  and  a  commission  from 
a  subord?kcte  being,  to  perform  his  undertaking.  A  man  must 
have  immense  credulity  in  the  possibilities  of  creatures  to  ima- 
jjipe  that  a  divine  person  can  receive  accosjioiis  of  power  or  dig- 
nity, cither  from  a  dep.endevt  being,  or  from  a  mere  emanation 
which  cat)  scarce  be  called  a  being  at  all. — To  ouuh  unavoidable 
absurdities  are  those  driven,  uho  acUnowIedgiup;  the  data  or  truth;, 
of  the  scripture,  yet  venture  to  deny  the  conclusions  necessarily 
dcduciblc  from  them  ;  and  denying  them  because  cpiritual  exis- 
tence cannot  be  explained  by  corrupt  reason,  which,  as  to  the  es- 
sence of  even  the  meanest  matter,  can  fully  explain  nothing  in  the 
>vorid.  They  scemt«)  forget  exceedingly,  that  if  finite  understand- 
ing could  comprehend  God,  (speaking  with  reverence)  God 
would  not  be  infinite  ;  and  that  it  is  a  nnost  absolute  impossibili- 
ty to  know  any  thing  more  of  the  mode  of  his  existence,  than  what 
he  is  pleased  to  reveal  and  declare  concerning  it.  It  is  the  wis- 
dom of  man  and  his  best  reason,  therefore,  to  believe  implicitly 
the  declarations  of  God  :  And  to  doubt  him,  is  tl)at  irrational 
Atheism,  which  detains  the  mind  in  every  maze  of  error  and  ob 
scurity. 

From  the  above  considerations,  we  may  perceive  with  what 
propriety  the  Holy  Ghost  is  called  the  Sfiirit  of  Christ  ( 1  Pet.  i.  1 1 .) 
and  the  S/iirit  of  the  Son  (Gal.  iv.  6.)  as  well  as  the  Sfiirit  pror 
ceeding  from  the  JPetther  (John  sv.  26.),  or  the  Spirit  of  God  ; 
because  the  intercommunion  and  co-existence  of  the  divine  per- 
sons is  such,  that  whatever  is  predicable  of  one  of  them,  as  to 
their  nature^  is  predicable  equally  of  the  others.  And  from 
hence  also  we  may  understand,  when  it  is  said  concerning  the 
faithful;  God  is  in  thc?n  {I  Cor.  xiv.  25),  or  Christ  is  in  them 
(Rom.  viii.  10.)  or  the  S/iirit  dwellcth  in  them  (Rom.  viii.  11.  et. 
al.J  ;  tlixt  such  phrases  mean,  that  they  are  partakers  of  the  Di- 
■vine  J\'ature  (2  Pet.  i.  4)  in  gcneial,  by  laving  communion  with, 
or  bybcing/jcrrcAr<?r*  of,  either  of  the  divine  persons  in  particu- 
lar. (See  Heb.  iii,  1 1.  vi.  1.)  Upon  the  like  account,  when  either 
of  the  divine  persons  is  mentioned  in  scripture,  as  the  immediate 
author  of  grace  or  fellowship  ;  it  is  to  be  understood  that — through 
the  office-character  and  operation  of  the  person  named,  the  be- 
liever is  to  consider  himself,  in  that  instance,  as  brought  into 
communion  with  the  Godhead.  This  aliHrvaiion  seems  fully 
eonhrmed  by  our  Lord  himself  in  his  last  prayer  to  the  Father  ; 
X  in  them — this  is  the  nexus,  or  bond  of  union  between  Christ  and 
his  people — and  thou  in  me — this  is  the  union  of  Christ  with  tho 


OIL  OF  GLADNESS,  i^ 

Godhead — and,  just  beforcj  An  Thou^  Father ^art  in  me,  and  I  in 
z'Af  e— -this  is  the  reciprocal  fellowship  of  the  divine  persons— -?Aar 
THEY  also  may  be  ONU  in  us — and  this  implies  the  union  or  fel- 
lowship of  believers  with  the  divine  persons,  as  the  final  object 
of  their  salvation.  Hence  we  see  the  Apoclle's  meaninij,  where 
he  says,  that  he  that  is  joined  to  the  Lord  is  one  S/iirit  :  1  Cor 
vi.  17,  that  believers  are  members  of  Christ's  body,  of  his  Jlesh^ 
and  of  his  bones  :  Eph.  v.  30.  that  both  hk  that  sanctijieth,  and 
THEY  nvho  are  sanctified)  are  ail  of  gke  ;  for  nvhich  cause  Christ 
is  not  ashamed  to  call  them  brethren  :  Hcb.  ii.  11.  And  that 
through  him  [Christ^  they  have  ari  access  by  one  S/iirit  unto  fhe 
Father.  (Eph.  ii.  18.)  These  passages  of  scripture,  and  several 
others  of  the  like  import,  necessarily  infer  both  a  uruty  and  per' 
sonality  in  the  Godliead,  and  also  the  coviminiion  of  the  saints 
with  the  unity,  by  means  of  the  personality.  Thus  they  h'xxc  fel- 
lowship ivith  the  Father  (1  John  i.  5.)  fellowshi/i  with  the  Son 
(I  Cor.  i.9.  1  John  i.  3.)  ^rA  the  fellowship  of  the  5/2  frL' (Phil,  ii. 
1.)  :  And  will  any  man  venture  to  say,  that  the  faithful  have  these 
fellowships,  or  any  one  of  them,  all  resulting  from  one  cause,  all 
conducive  to  one  end,  without  any  being  less  than  God  ?  Will  he 
be  bold  enough  to  declare,  that  the  respective  communions,  thus 
distinctly  marked  from  the  several  operations,  and  clearly  leading 
(as  in  Eph.  ii.  18.)  from  the  office  of  one  to  the  other,  do  not  ne- 
cessarily st.3i\.e  3.  personality,  and  in  consequence  a  Trinity  in  the 
divine  nature  ?  And  will  he  dare  to  affirm,  while  the  scripture  aS 
expressly  reveals  the  unity,  ^%  the  personality,  that  this  personali- 
ty doth  not  subsist  in  the  uJiity,  and  only  because  he  cannot  com- 
prehend it  ?■— Men  have  dared  to  affirm  such  tenets,  though  di- 
rectly opposite  to  God's  own  declaration  5  and  the  worms,  who 
are  not  able  to  comprehend  the  essence  of  the  least  thing  about 
them,  have  been  hardy  enough  to  dispute  against  the  triune  e::- 
sence  of  their  Maker,  in  the  very  face  of  his  own  communication 
and  testimony.  This  method  is  only  consistent  in  those,,  who  put 
the  Bible  upon  a  level  with  Quintus  Curtius,  or  any  other  E,o- 
mance,  "  And  who  reason  onM'ard,  till  they  doubt  of  God.'"  But 
the  reason  or  vjisdorn  of  this  world  never  knew  Godj  and  God 
hath  made  foolish  the  wisdom  of  this  world,  and  perhaps  in  no 
one  instance  more  than  when  it  attempts  to  define  Hinij  who  hath 
made  it  foolish. 

Leaving  these  to  the  divine  mercy ;  of  this  we  may  be  assured 
as  a  truth,  that  those,  who  have  obtained  the  fellowship  of  the 
diYiae  persons,  cannot  deoy  or  doubt  of  their  proper  divinity,  r,or 


,344  OIL  OF  GLADNESg, 

of  their  unity  of  nature.  Such  afe  divmely  persuaded,  that  thcT 
communion  with  the  Spirit  is  a  communion  with  God,  and  thatlht^ 
Holy  Ghost  is  thzt  fiersonal  Paraclete f  or  Teacher,  who  leadeth 
and  guidcth  into  all  the  truths,  and  of  course  into  this  as  a  most 
important  branch  of  it.  They  hicw  whom  they  have  believed  in 
this  case,  as  well  as  in  all  the  others.  Experience  follows  and 
concurs  with  doctrine  in  tiie  great  leading  principles  of  salvation  ; 
and  God  neither  leaves /jzotsc^  without  witness,  nor  yet  his  people, 
concerning  a  matter  of  such  consequence  to  his  own  glory.  It 
may  be  said  to  them,  as  it  was  to  the  Virt^in  Mary  ;  Blessed  are 
/hey  that  have  believed  ;  for,  there  shall  be  a  performance  of  those 
things,  which  have  been  told  thevi  from  the  Lord.  The  Ploiy 
Spirit,  then,  is  not  only  the  Oil  of  Gladness  but  the  sacred  Anoin 
ter  too,  God  cannot  be  passive,  but  is  always  the  first  great 
agent,  active  and  acting  :  And,  therefore,  whatever  perfection 
h,  revealed  concerning  him,  or  apprehended  of  him,  it  is  always 
<iausative  and  efficient,  not  dormant  or  inert,  as  in  the  creatures 
till  acted  upon.  In  this  view,  he  is  the  hope  and  the  strength  of 
his  people,  helping  their  infirmities,  correcting  their  errors,  com- 
forting their  hearts,  and  carrying  on  the  whole  work  of  grace  in 
them  for  glory  To  him  they  are  to  look  up  in  all  circumstances 
and  situations",  and  to  depend  upon  his  blessing,  in  all  times  of 
adversity  or  of  wealth,  of  sickness  or  of  health,  "  in  the  hour  of 
death,  and  in  the  day  of  judgment."  With  respect  to  the  things 
of  time,  they  know  (to  use  the  words  of  an  ingenious  author*) 
that  "  if  all  the  [earthly]  happiness  that  is  dispersed  through  the 
■\vhole  race  of  mankind  in  this  world  were  drawn  together,  and  put 
into  the  possession  of  any  single  man,  it  would  not  make  a  very 
happy  being  ;"  and,  therefore,  they  are  led  by  this  Holy  Spirit  to 
seek  for  happiness  out  of  the  modes  of  the  world  which  can  af- 
ford none,  and  to  find  a  divine  reality  of  it  in  him. 

From  his  outward  emblem  of  oil,  they  are  led  to  understand 
some  intimations  of  the  manner  of  his  grace  in  their  hearts  ;  and 
their  souls  are  confirmed  by  experience,  in  whatever  their  eyes 
can  learn  by  vision  concerning  it.  To  such,  the  mention  of  a  few 
instances,  may  not,  however  well-known,  be  altogether  unim- 
portant. 

Oil  hath  ever  had  a  most  distinguished  place  in  the  materia 
Tnedica,  and  among  the  ancients  in  particular,  was  always  held  in 
:he  highest  estimation  as  a  great  antidote  against  poison,  both- 

*  Addison.    Spect.  No.  163. 


OIL  OF  GLADNESS.  54^ 

outwardly  and  inwardly  applied.*  Simple  olive  oil,  warmed  and 
applied  to  the  wound  made  by  the  bite  of  serpents,  it  is  well 
known,  hath  effected  a  cure,  when  the  person  hath  been  almost 
at  the  point  of  death.  It  was  for  this  reason,  they  frequently 
anointed  themselves  to  induce  health  and  strength  ;  and  possi- 
bly the  anointing  tvith  oil  in  the  name  of  the  Lord,  mentioned  by 
the  Apostle,  which  has  been  so  miserably  distorted  to  the  super= 
stition  of  extreme  unction  among  the  Papists,  signified  only  that 
the  friends  of  the  sick  Christian  should  use  it  medically  y  as  a  law- 
ful means  under  the  divine  blessing,  for  his  recovery.     James  Vo 

14. So,  in  a  spiritual  view,  the  believer  sees,  and  is  happily 

made  to  experience,  that  the  Oil  of  Gladiiess  is  the  only  great 
antidote  for  the  poison  of  sin,  injected  by  the  Old  Serpent,  and 
that  this  alone  can  effectually  resist  the  malady  of  a  corrupt  na- 
ture, or  heal  its  putrid  and  destructive  wounds.  Luke  x.  33,  Sec. 
See  also  Is.  i.  6.  When,  therefore,  they  see  themselves  sorely 
beset,  they  pray  for  this  unction  of  strength  and  wisdoTUj  that 
they  may  victoriously  repel  and  rightly  understand ;  and  when 
they  feel  the  contagious  sores  of  iniquity  upon  their  souls,  they 
implore  this  gracious  anointing  both  to  mollify  the  pain,  and  to 
heal  up  the  plague.  Nor  do  they  pray  and  implore  in  vain.  The 
Holy  ^/lirit  is  given  to.  them  that  ask.  He  descends  as  the  oii 
from  Christ  to  heal,  and  becomes  the  Oil  of  Gladness  in  healing- 
all  the  maladies  and  miseries  of  sin.  He  will  finally  make  a  per- 
fect cure,  and  bring  them  to  the  regions  of  everlasting  health  and 
joy.  There  they  shall  have  the  beauty  of  holiness  for  the  ashes 
of  corruption,  this  Oil  of  Joy  for  the  mourning  of  sin,  the  gar-^ 
ment  of  praise  for  the  spirit  of  heaviness  :  There  they  shall  be 
called  trees  of  righteousness,  the  planting  of  the  Lord,  that  hs 
might  be  glorified.  As  this  oil  afforded  them  a  cheerful  count C" 
7iance  even  here  below,  according  to  their  measure  of  posses- 
sion :  O  how  will  it  gladden  their  spirits  and  beautify  their  souls, 
^vhen  the  possibility  of  corruption  is  done  away  from  theni  for 
ever ! 

AVithout  oil  in  the  natural  body,  the  springs  of  life  could  nei- 
ther act  nor  move  ;  and  the  whole  animal  system,  through  the 
acrid  nature  of  some  juices,  and  the  obstructions  arising  from  the 
vicidity  of  others,  would  soon  be  exsiccated  and  become  a  lump 
of  adust  and  lifeless  matter.-!— The  parallel  holds  good  in  the  spi- 
ritual system  ;  for,  without  the  Oil  of  Gladness,  there  is  no  power 
in  the  fallen  soul  of  man  to  think  or  act  for  God  and  hjs  own  hap^ 

*  Com.  Salmuth,  in  Gxw}.  Paucir.  P.  i.  tit.  53, 
VOL.  II.  LJ  r; 


o45  OIL  OF  GLADNESS. 

piness ;  but,  on  the  contrary,  sin  rages  in  all  its  faculties,  render* 
them  more  and  more  corrupt,  and,  at  length  makes  his  whole  sys- 
tem, like  a  dry  and  decayed  branch,  fit  only  for  everlasting  fire. 

Oil,  in  the  vegetable  world,  maintains  the  same  ceconomy  as  in 
the  ajiimal.  By  its  penetrating  quality,  it  carries  the  other  neces- 
sary juices  into  and  through  the  finest  vessels,  and  sheathes  those 
vessels  at  the  same  time  from  the  nitrous  and  rough  particles, 
which  mix  and  ascend  with  the  sap.  It  also  seems  to  separate, 
strain,  or  prevent  from  entering  into  the  system,  all  such  gross 
and  terrene  atoms,  as  would,  if  admitted,  choke  up  the  capillary 
vessels  (which  arc  almost  inconceivably  minute)  and  consequent- 
ly induce  disease  and  death The  emblem  expresses  the  case,  as 

it  obtains  in  the  spiritual  life.     E^lt  for  this  Holy  Oil,  the  word  of 
God,  and  the  life  of  God,  could  find  no  passage  to  the  heart  of 
man,  nor  receive  a   lodgment  there.     Neither  law  nor  gospel 
could  enter  within  his  soul.    And,  again,  did  this  ofiiritual  oil  on- 
ly carry  on  the  law  to  a  man's  spirit,  and  leave  it  there  by  itself  to 
operate  with  its  fiery  nature  upon  him  ;  in  that  view,  there  would 
soon  be  an  end  of  all  his  hope  and  happiness.     He  would  feel  ven- 
geance within  him,  corroding  with  the  force  of  the  worm  that  ne- 
ver shall  die,  and  of  the  fire  that  never  can  be  quenched.    But 
this  Holy  Spirit,  applying  the  law  to  the  mind,  and  (preserving 
our  figure)  sheathing  it  with  his  heavenly  grace,  renders  the  law 
in  spiritual  experience  like  nitre  in  natural  operation.    As  nitre 
discusses  and  divides  the  atoms  with  which  it  is  intermixed;  so 
the  law,  in  the  power  of  the  Spirit,  is  the  preparation  for  the  gos- 
pel-; and  the  conviction  of  sin,  Avith  which  it  pierces  the  soul,  dis- 
poses it  to  receive  with  meekness  the  ingrafted  word  of  salvation. 
And  when  the  soul  is  brought  to  the  knowledge  and  experience  of 
the   truth  as  it  is  in  Jesus  :  this  Oil  of  Gladness  preserves  it 
from  being  choked  up  with  earthly  things;  so  that  neither  the 
cares  of  the  world  nor  the  deceitfulness  of  riches  can  operate,  a^i 
they  naturally  would,  to  render  it  unfruitful.     Thus  this  HolJ 
Lord  defendeth  the  inhabitants  o/"  [the  spiritual]  Jerusalem  ;  so 
that  he  that  is  feeble  among  them  is  as  David  [or  the  beloved ;  i.  e. 
Christ]  and  the  house  of  David  [all  the  people  of  Christ]  shall  be. 
as  God  [by  being  made  partakers  of  the  divine  nature^  and  the 
Angel  Jehovah  before  them,  or  Christ  in  them,  and  with  them, 
through  fuith,  the  hope  of  glory.  Zcch.  xii.  8. 

Were  it  not  for  the  oil  in  plants,  the  action  of  light  or  heat  up- 
on their  substance  would  soon  exhaust  the  aqueous  and  other  jui  • 
cesj  and  consequently  would  destroy  it.    On  the  other  hand,  the 


OIL  OF  GLADNESS.  547 

Katural  oil,  by  its  tenacity,  which  (as  Dr.  Quincy  assures  us)  is 
"a  kind  of  glue  or  cement  to  the  other  principles,"!  preserves 
the  frame  from  the  penetrating  effects  of  the  frost,  and  especially 
where  the  oil  has  been  matured  and  duly  concocted  ;  for  those 
late  and  tender  shoots,  in  which  the  aqueous  parts  of  the  sap  pre- 
dominate, not  having  had  time  for  the  requisite  digestion,  arc  of- 
ten destroyed  by  the  winter ;  when  the  lower  parts  of  the  same 
branches,  and  the  rest  of  the  tree,  have  received  no  injury. — So 
the  oil  ofgrace^  communicated  by  the  divine  Spirit,  preserves  his 
people  in  all  kinds  of  trial :  And  the  more  they  possess  of  his 
saving  power,  the  better  able  are  they  to  resist  and  overcome 
those  things,  which  entirely  overwhelm  the  rest  of , the  world. 

One  property  of  oil  is  to  soften  and  supple  what  it  is  applied  to 
in  nature  for  that  purpose. — .The  effect  also  in  grace  of  the  Oil  of 
Gladness  is  an  inwrought  tenderness  of  spirit  and  conscience, 
which  enables  the  Christian  to  receive  with  meekness  and  humi- 
lity the  holy  will  of  God,  and  to  dread  the  very  thought  of  acting 
contrary  to  it.  This  oil  of  salvation  carries  home  the  new  cove- 
nant., in  its  promised  power,  to  the  Christian  ;  by  taking  away  his 
stomj  heart,  and  giving  him  an  an  heart  ofjlesh  in  its  stead.  Ev- 
ery body  knows,  that  oil  is  the  universal  fiabulum  or  supply  of 
light,  and  that  without  the  oleaginous  particles  neither  vegetable 
substances,  as  wood,  nor  mineral  matter,  as  coal,  would  emit  a 

ilame,  though  placed  in  the  strongest  fire. Thus,  without  the 

Oil  of  Gladness,  there  can  be  no  reception  of  Christ,  the  true 
Z'ight,  no  -meetness  for  •.nm.  within  the  soul.  The  S/iirlt  of  life, 
introduces  the  light  of  life ;  their  personal  union  is  inseparable; 
and  so  is  their  action.  JVo  man  can  call  Jesus  Z  ore?  [savingly  call 
him  his  LordJ  l^ut  by  the  Holy  Ghost  j  and  no  man  having  the 
Holy  Ghost,  can  do  otherwise.  This  is  very  plain  in  the  parable 
of  the  virgins.  The  five  foolish  had  indeed  the  lamps  of  profes- 
sion ;  but  they  had  no  oil  within  them.  When,  therefore,  the 
bridegroom  came  (say,  either  in  death  or  judgment),  they  had 
no  light ;  because  they  had  not  that,  which  is  the  concomitant  of 
it  within  them.  In  other  words,  being  sensual,  not  having  the 
Sjiirit,  they  were  noithout  Christ,  and  shut  out,  in  consequence, 
from  his  kingdom. — The  scripture,  likewise,  represents  the 
church  under  the  figure  of  a  candlestick  with  many  branches ;  but 
as  the  candlestick  in  the  holy  place  had  no  light  in  itself,  but  re- 
ceived first  the  holy  oil,  and  then  the  flame ;  so  is  it  with  every 
individual  believer,  and  with  the  church  of  God  at  large.    Thej^ 


344  OIL  OF  GLADNESS. 

must  receive  the  quickening  power  of  the  Spirit,  before  liiey  can 
sec  their  need  of  Christ,  or  have  tl^c  least  desire  towards  him. 
He  prepares  their  hearts  lor  that  vital  flame,  which  shall  never  be 
extinguished  to  all  eternity.  And  then,  as  the  soul  enlighteni: 
the  body  for  its  natural  life,  by  dwelling  in  and  animating  it  :  So 
the  Holy  Ghost  illuminates  and  actuates  the  soul  by  making  it 
his  own  habitation.  Eph.  ii.  22.  Hence  the  ancient  Christians  call- 
ed the  ordinance  of  baptism  ^vrio-fioi^  or  illummation,  because  it 
was  the  outward  sign  of  possessing  Christ,  t/ie  light  of  the  soul  : 
And,  for  the  same  reason,  they  styled  the  solemn  days,  appointed 
for  that  ordinance,  the  uay.t  of  light ;  the  newly  baptized,  the  new- 
ly  enlightened  ;  and  the  tirrie  of  Christ's  own  baptism,  the  light' 
bringing  day  j  all  which  terms  they  employed  to  denote  the 
spiritual  effect  of  divine  mercy,  naniely,  light  to  the  mind.*  Ana- 
logous to  this,  the  participation  of  the  Spirit  is  called  and  prefi- 
gured by  the  unctio7t  with  consecrated  oil :  And  thus  the  Messiah-^ 
or  Christy  or  Anointed  One^  was  anointed  with  the  Oil  of  Gladness-) 
in  token  of  being  imbued  wilh  the  Holy  Spirit ;  and  his  people 
are  called  Christicn&^ov  anoititt-d,  because,  in  being  truly  his  peo- 
ple, they  have  received  the  same  spirit  with  him,  and  by  him.  Of 
his  fitness  have  all  \\\c%Q  received^  and  grace  for  grace.  John  J- 
16.  The  Oil  of  Gladnesx.,  flowing  from  him,  is  that  enlivening" 
and  enlighteniug  chrism,  which  makes  them  CVj?76//a>75,and  keeps 
them  so. 

Under  the  law,  there  is  a  positive  prescription  concerning  the 
use  of  oil  in  presenting  every  rnincha^  or  offering  of  faith  and 
thanksgiving.,  under  several  forms  and  types,  before  the  I^ord, 
A  speciiication  of  this  kind  of  oblation  is  made  in  Lev.  ii.  and  ix 
And  the  reader,  who  wishes  to  dwell  particularly  upon  the  seve- 
ral distinctions  and  meanings  oi'the  legal  obligations,  may  be  much 
gratified  in  perusing  the  learned  Medefs  discourse  upon  thcm.t 
It  will  be  sufficient  for  this  purpose  of  the  essay  to  consider  the 
oil,  prescribed  in  the  law,  as  typical  of  the  Holy  Spirit,  wiiHiout 
■whom  no  offerings  or  services  can  be  acceptable  to  the  Lord.  AH 
the  institutions  of  the  Law  have  a  voice  to  those,  who  have  cars  to 
hear:  nor  is  it  possible  to  believe,  \viLliout  an  equal  possession 
of  blindness  and  blasphemy,  that  the  wisdom  of  God  could  iiave 
descended  to  the  minute  detail  of  the  several  pnris  and  composi- 
tions of  v/hat  should  be  accepted  ofjthovali,  unless  some  spirit- 
ual doctrines,  some  sublime  and  evangelical  IrutJis,  essential  to 

*  See  the  elder  Spanl-.eim  de  huptismo  igms. 
I  Mede's  Works,    Dis9.  Ii.  p.  2?4,  &.g. 


OIL  OF  GLADNESS.  349 

his  people's  salvation,*  were  intended  under  those  emblems.— 
These  were  the  similitudesf  of  the  Old  Testament,  which  con- 
pealed  those  7nijsteries  of  the  kingdom,  thai,  like  the  parables  of 
the  New  Testament,  were  only  to  be  known  by  those  to  w/wm  it 
was  given.  Matt.  xiii.  10,  11. 

This  oil,  as  we  have  said,  typified  the  Holy  Ghost,  in  whom 
and  by  whom  all  offerings  were  to  be  made  to  Jehovah.  Nor  did 
Christ  the  High  Priest  of  our  profession,  present  the  dignified 
oblation  of  himself  as  the  sacrifice  for  his  people,  without  this  holy 
oil :  for  it  is  expressly  written,  through  the  Eternal  S/iirit  he  offered 
himself  without  spot  to  God.  Heb.ix.  14.  Thus  God  was  in  Christy 
reconciling  the  world  to  himself,  8cc.  And  thus  is  spiritually  ful- 
filled the  testimony  of  the  Prophet,  concerning  the  people  of  God; 
ihe  burden  [of  the  enemy]  shall  be  taken  away  from  off"  thy  shoul- 
der, and  his  yoke  from  off  thy  neck,  and  the  yoke  shall  be  destroy* 
ed  because  of  the  anointing -X  The  same  eterrial  Sfiirit,  by  whom 
Christ  offered  up  himself,  descends  through  him  upon  his  people, 
enabling  them  to  be  conquerors  and  tnore  than  conquerors  over 
their  enemies  and  likewise  io  present  their  bodies  a  living  sacri" 
fee,  holy  and  acceptable  -unto  God.  Rom.  xii.  1. 

As  the  oil  represented,  sometimes,  the  person  of  the  Spirit ; 
so,  sometimes,  it  preached  the  j'racfs  of  the  Spirit.  In  conde- 
scension to  human  capacity,  he  appears  to  have  taken  this  com= 
prehensive  emblem;  and  through  the  medium  of  the  outward 
sense,  (which  is  the  usual  method  of  the  scripture)  to  affect  the 
intellect  of  man. 

The  ancients  made  much  use  of  (ji7  to  fifaz////]/ their  persons. 
In  the  Psalms,  we  read  of  oil  to  wake  man's  face  to  shine. — 
Ruth  anointed  herself  for  decorationj  Ruth  iii.  3  ;  and  the  woman 

*  The  excellent  Witslus  hath  made  the  like  obseiTation.  **  The  inten- 
tion of  the  ceremonies  was,  that  they  might  be  the  fgures  and  shadoius  of 
i.piritual  things,  and  that  they  might  continually  exhibit  a  picture  of  Chi'ist 
and  of  the  grace  introduced  by  him.  And  certainly  this  was  a  most  happy 
privilege  to  the  Jews,  that,  when  God  delivered  all  the  mysteries  of  salva- 
tion by  parables  and  types,  they  shoidd  have  these  representations  of  the 
divine  mercy  and  of  the  promised  Saviour  constantly  before  their  eyes. — 
Especially  too,  as  by  Patriarchs,  Prophets  and  other  teachers,  they  were 
instructed  in  their  spiritual  import,  after  the  manner  of  that  dispensation." 
JEgypt.  L.  iii.  c.  24. 

f  Thus  the  book,  the  title  of  which  is  translated  Proverbs,  might  have 
been,  with  perhaps  greater  propriety,  rendered  siinilitudes.  They  aie  not 
an  indigested  mass  of  moral  precepts  only ;  but,  under  the  picture  of  sensi- 
ble objects,  they  were  intended  to  convey  many  rich  delineations  of  spiritual 
grace  to  the  mind. 

\  Is.  X.  27.  Literally  rendered  it  if,  before  the  face  of  the  oil.  This  hath 
been  well  expoiuided,  and  by  Jonathan  the  Chaldee  too,  "  thou  shalt  be  de- 
livered through  Christ,  in  whom  the  spint  of  Jshovah  rests^  because  h« 
I^ath  anointesl  hun,"    Robert?.  The^,  jn  pv. 


SSO  OIL  OF  GLADNESS. 

of  Tckoah  and  the  Prophet  Daniel  omitted  the  use  of  oil  for  the 
conti'ary  reason.  2  Sam.  xiv.  3.  Dan.  x.  3.  The  custom  is  also 
mentioned  in  Matth.  vi.  17.  Luke  vii.  46.  On  this  account,  the 
holy  oil'is  the  figure  of  that  beauty  of  holiness,  which  the  Spirit 
of  God  puts  upon  his  people,  and  by  which  they  are  enabled  to 
worship  him,  according  to  his  own  will,  in  s/iirit  and  in  truth. 
Thus,  when  the  Psalmist  prays,  that  the  beauty  of  the  Lord  our  God 
might  be  nfwn  the  Church,  it  is  as  if  he  had  said,  "Let  the  holy 
cil,  whose  unction  affordeth  all  the  beauty  of  holiness,  endue  their 
souls  with  his  sanctifying  power."  The  oil  signified  holiness  : 
tlie  application  of  this  oil  to  believers,  or  the  holy  Spirit's  opera- 
tion upon  them,  constitutes  the  beauty  of  holiness  :  and  when 
they  have  done  with  the  -vile  body  of  sin,  they  shall  be  most  per- 
fectly beautified,  by  a  complete  transformation  into  the  very  image 
and  likeness  of  Christ  Jesus  in  all  things. 

Joy  was  also  denoted  under  this  sacred  emblem  of  ozV:  It  was 
therefore,  in  peculiar  reference  to  this  grace  of  the  Spirit,  called 
by  the  Prophet  the  oil  of  joy.  Is.lxi.  3,  and  by  the  Psalmist  the 
Oil  of  Gladness.  Ps.  xlv.  7.  The  Spirit,  as  God,  is  not  only  joy 
h'lmseU essejiiially,  and  so  called  Ps.  xliii.  4.  but  the  cause  and 
comiminicator  of  it  to  the  redeemed.  Thus  it  is  said  of  believers, 
that  they  received  the  word  inmurh  [outward]  affliction,  with  joy 
of  the  Holy  Ghost.  1  Thess.  i.  6,  and  of  the  first  disciples,  i\'\2Xthey 
vuere filled  ivithjoyand  the  Holy  Ghost.  Actsxiii.  52.  The  king- 
dom of  God  is  also  said  to  be  joy  i?i  the  Holy  Ghost.  Rom.  xiv.  17. 
All  which  demonstrates  both  the  nature  of  his  being,  which  must 
be  omnipotent  thus  to  influence  and  reigJi^  and  the  ki7id  of  office 
assumed  by  him,  which  is  to  make  glad  the  city  of  God, 

This  spiritual  oil  also  induceth  health  and  strength.  Jv'oiu  he 
(says  the  Apostle)  which  stablishcs  us  with  you,in  Christ, and  hath 
anointed  us,  is  God.  2  Cor.  i.  2 1 .  Jehovah  the  Spirit  is  the  saving 
.'Strength  of  his  anointed  ;  and  He  alone  strengthcneth  them  with 
strength  in  their  souls.  *Tis  he  who  strengthens  them  with  might 
in  the  inner  ?nan  :  and  surely  can  such  a  blessing  come  from  any 
one  less  than  God  ?  If  God  be  the  strength  of  his  people,  surely 
that  Spirit,  who  quickens  them,  and  in  whom  they  live,  and  wait^ 
and  walk,  and  are  led,  can  be  none  else  than  that  almighty  strength 
in  essence,  or  Jehovah,  working  upon  them,  and  dividing  his 
gifts  severally  as  he  will.  1  Cor.  xii.  11. 

We  have  already  considered  oz7  as  one  great  mean  of  all  growth, 
and  consequently  o? fertility,  in  the  vegetable  world.  The  Lord 
the  Spirit  employs  the  image  of  oil  to  intimate  the  similar  effect 
rf  his  grace  in  the  ppiritual  world.    My  ivell-bcloved  (saith  the 


OIL  OF  GLADNESS.  3.51 

Lord,  speaking  by  the  Prophet)  hath  a-vmeyard  in  a  very  fruitful 
hillj  or  (as  it  is  literally  rendered  from  the  Hebrew  in  the  margin)^ 
in  the  horn  of  the  son  of  oil.  Our  translation  has  taken  the  effect^ 
but  omitted  to  express  the  cause.  Christ's  -vineyard,  or  Church, 
is  upon  a  hill,  yea,  the  hill  of  Zion  itself;  but  \X%  fertility  is  from 
him,  who  giveth  strength  to  theya?7i;,and  supjiUeth  every  spiritual 
nutriment,  which  shall  turn  to  the  salvation  of  his  people.  Phil.i; 
19.  Everybelieverin  Jesus  is  a  fruit-bearing  branch  of  the  spiritual 
vine.  He  is  not  like  the  cypress  tree,  to  which  Phocion  compar- 
ed a  vain  an  J  wordy  orator,  having  indeed  much  pomp  and  beau- 
ty in  its  foi'm  and  appearance,  yet  bearing  no  fruit ;  but  abundant, 
according  to  measure,  in  all  the  fruits  of  nghteousneasf  which 
are  by  Christ  Jesus,  to  the  glory  of  Gad. 

The  use  of  oil,  in  cleansing  the  lepers  under  the  law,  is  ex° 
tremely  significant  and  remarkable.  After  the  application  of  the 
blood  of  the  lamb  to  the  party,  in  the  same  places  was  the  oil  to 
be  applied  and  poured  on  by  the  Priest,  viz.  on  the  right  ear,  on  tiie 
thumb  of  the  right  hand,  on  the  great  toe  of  the  right  foot,  and 
finally  on  the  head.  Here  appear  the  eflects  of  the  gospel  in 
signs.  The  blood  of  Christ  is  applied  first  to  the  ear,  and  thea 
the  living  oil,  or  grace  of  the  Spirit,  follows,  to  render  that  ear 
open  to  receive  the  word  of  truth.  The  next  application  of  both 
these  is  to  the  hand  that  it  may  be  fiurgedfrom  dead  works  to  serve 
the  living  God:  then  to  the  feci,  that  they  may  be  swift  for  obe- 
dience, as  well  as  cleansed  from  defilement :  and  lastly  to  the 
head,  that  the  understanding  may  be  Jiurifcd  and  enlightened,  and 
the  whole  spirit,  as  well  as  body,  under  the  conduct  of  the  divine 
Spirit,  given  up  to  the  Father  through  Christ  Jesus.  The  appli- 
cation was  made  to  the  princi/ial  parts  of  these  several  members, 
to  denote  both  that  these  included  the  government  o(  all  the  rest, 
and  that  the  Lord  should  be  glorified  by  the  best  faculties  of  his 
people.  ^ 

Oil,  and  the  olive-trees,  which  produced  it,  were  considerable 
branches  of  the  nc/jes  and  agriculture  of  Judsea.  Thus  Asher 
■was  to  difi  his  foot  in  oil.  Deut.  xxxiii.  2  1.  He  was  to  be  rich  in 
027  and  olive-trees  ;  and  it  literally  came  to  pass.  The  olive- 
trees,  and  cellars  of  oil,  formed  some  of  the  riches  and  temporal 
blessings  of  David.  I  Chron.  xxvii.28.  And  they  are  called  ?rf a- 
sures  in  Jeremiah  xli.  8.  Oil  is  also  stated  to  be  a  part  of  the 
trade  of  Judah.  Ezek.  xxvii.  17.  And  what  are  those  riches,  or 
(as  they  are  emphatically  styled)  the  exceediiig  riches  of  grace, 
and  glory i  and  wisdomj  and  kno%vkdge-i  and  goodness-,  mentioned 


352  OIL  OF  GLADNESS. 

conceining  God;  but  the  graces  and  effusions  of  the  Holy  Spirit, 
the  oil  of  sidvation  conferred  upon  his  people's  souls  ?  'Tis 
tluough  him  only  and  his  liberality  of  flowing,  that  they  become 
rich  in  fait h^  and  in  good  ivorks^  preparatory  to  their  enjoyment  of 
the  full  riches  of  his  salvation.  His  graces  are  those  hidden  riches 
(as  the  Prophet  is  led  to  style  them)  by  which  they  know  the 
Lord,  Is.  xlv.  3,  and  which  the  world  doth  not  see,  nor  can  see, 
because  the  wisdom,  which  gave  them  forth,  as  well  as  the  wis- 
dom which  is  in  them,  is  an  hidden  •wisdom  ordained  of  God  be- 
fore  the  nvorld  for  his  fie o file's  glory.  1  Cor.  ii.  7.  All  these  trea- 
mres  of  wisdom  and  knowledge  are  hid  in  Christ  ;  and,  therefore, 
the  Sfiirit  taketh  of  the  things  of  Christ  and  sheweth  them  to  his 
redeemed.  Col.  ii.  3.  and  John  xvi.  15.  Thus  it  is,  that  believers 
become  rich  and  wise,  at  once,  unto  salvation. 

Under  the  Jewish  dispensation,  if  not  the  patriarchal,  certain 
persons  and  things  were  consecrated  to  God  by  libations  of  oil. 
It  has  been  upon  good  ground  believed,  that  when  Jacob  anoint- 
ed the  stojie  for  ^pillar  with  oil  in  Bethel,  he  received  the  ordi- 
nance by  tradition  from  the  fathers  of  his  faith,  as  well  as  of  his 
flesh  ;  and  that  the  Lafiides  Batulii,*  or  anointed  stones,  among 
the  Heathen,  were  only  corruptions  of  a  sacred  ceremony,  the 
STfieaning  of  which  they  had  either  lost  or  misapplied.  They 
thought,  indeed,  that,  in  consequence  of  their  consecration  by  oil, 
a  power  or  virtue  took  possession  of  the  image  or  stone  ;t  but 
they  apprehended  nothing  more  than  the  invisible  power  of  some 
of  tl>cir  Gods,  or,  at  most,  some  physical  virtue  from  the  heavens. 
Whatever  was  consecrated  to  God  under  the  law  (as  the  taberna- 
tie  and  all  its  utensils  were)  by  the  solemnity  of  anointing  with 
oil,  could  never  afterwards  be  engaged  out  of  his  service,  without 
profanation.  Lev.x.  7.  Exod,  xxix.  2,  2 1,  33. — All  this  plainly  in- 
timates, that  those,  who  are  anointed  Priests  tinto  God  (as  all  true 
believers  are)  by  the  Holy  Spirit,  are  like  their  head  Christ  Jesus, 
consecrated  for  evermore,  Heb.  vii.  28.     The  gifts  and  calling  of 

*  See  enough  concerning'  these  ii\  Stillingfleet's  Origines  Sacrx.  B.  iii.  c 
V.  §.  10,  and  vhe  authorities  he  cites  in  the  margin  ;  with  Gale's  Court  oj 
tlie  Gentiles.     Part  1. 

\  Arnobiits,  who  had  been  a  Gentile  philosopher  and  rhetorician,  and  was 
'.ouverted  to  the  Christian  faith  about  the  yeai-  300,  humbly  confesses  ;  Ve- 
nerabar  fo  ccecitas  ! J  iiuper  sirmdachra  modo  ex  fornacibus  prcmpta,  pictu- 
ras,  veternor.ia  in  arboribus  txnia^:  si  quando  conspexerum  lubricatuni  lapi- 
dem  ;  &  ex  olivi  unguine  ornatum,  tanquam  inesset  vis  praesens,  adiilabar, 
aJJ'abar,  &  benejicia  poscehum  nihil  sentient e  de  trunco.  Adv.  Gent.  L.  i.  The 
learned  Selden,  in  the  Frolegomeria  and  first  Sijntagma,  c.  2.  of  his  Treatise 
Ds  Dijs  Syris,  hath  discussed  this  subject  with  his  usual  ability. 


OIL  QF  GLADNESS.  352 

God  are  without  re/ientanee.  Having  given  to  t.he  fieirs  ofsalvc- 
xion  the  earnest  of  their  inheritance^  this  gracious  and  almighty 
Spirit  will  not  suffer  thenn  to  be  wvow^^^  oi  the  purchased  fios- 
session.  The  a 'loin ting-  oil  of  Jehovah  is  tifion  them,  and  thev 
shall  remain  in  his  true  tabernacle  for  ever. 

If  these  things  be  so,  O  Christian  ;  is  not  this  Holy  Spirit  rnos:. 
significantly  entitled,  The  Oil  of  Gladness  ?  Doth  not  the  beauti 
ful  name  most  pointedly  describe  the  bountiful  effects  of  his  love  ? 
And  hast  thou  not  joyful  communion  with  him,  at  times,  in  all 
these  benignities  of  his  office  ?  Yes ;  as  surely  as  thou  art  a  Chris 
tian,  thou  hast.      Thy  very  name,  as  well  as  the  name  of  thy  mas- 
ter, belongs  to  thee  only  for  this  cause.     He  was  called  Christ  on 
account  of  this  unction  ;  and  thou  art  a  Christian,  only  by  parta 
king  of  this  unction  through  him. 

If  thou  hast  this  Oil  of  Gladness  poured  forth  upon  thy  soul, 
the  consequences  of  it  will  appear  throughout  thee.  Like  the 
leaven,  which  our  Lord  speaks  of,  it  will  leaven  the  whole  lump  ; 
and  thy  whole  body,  soul,  and  spirit,  will  feel  its  sanctifying  pow- 
er. The  corruptions  of  the  outward  man  shall  be  subdued  and 
purged  ;  the  affections  of  the  heart  shall  be  purified  and  guided 
to  their  proper  object,  and  the  intellection  of  the  mind  illumina- 
ted and  extended  for  a  more  ample  apprehension  of  God.  It  will 
mollify  what  is  hard,  even  the  stone  within  thee  ;  it  will  cleanse 
v/hat  is  defiled  ;  it  Avill  make  hqly,  and  keep  holy,  untp  life  eter 
nal,  thy  whole  man. 

This  sacred  oil  will  smooth  the  rugged  roughness  of  evii^ 
which  sin  hath  brought  upon  thy  soul  :  And  though  it  will  not 
wholly  eradicate  the  harsh  tempers  of  thine  earthly  frame,  till 
that  frame  be  dissolved  ;  it  will,  at  least,  polish  them  in  a  man- 
ner, which  nature  can  never  do.*  Rudeness  of  manners,  incivi- 
lity of  disposition,  and  proneness  to  murmuring,  not  only  indicate 
natural  unhappiness,  but  yield  too  sad  a  proof,  that  the  Oil  of 
Gladness  either  hath  not  been  poured  forth  at  all,  or  in  a  very  low- 
degree,  upon  thy  soul.  The  Spirit  of  God  doth  not  make  men 
boisterous  to  complain,  but  patient  to  endure. 

There  is  a  fragrance  in  this  holy  unction,  which  at  once  fier^ 
fumes  as  well  as  gladdens  the  soul.    It  is  not  only  acceptable  to 

*  It  was  the  advice  of  Demo critus,  "  to  have  honey  witliin,  and  oil  with- 
out ;"  by  which  the  laughing  philosopher  probably  meant,  it  was  necessary 
for  a  man's  welfare,  to  have  good  tempers  in  the  heart  and  good  manner? 
Ill  the  life.  Christianity  says  nothing  against  this  ;  Ijut,  on  the  contrary, 
most  powerfully  iiaducss  i*^,  yet  without  "  simulation  or  dissimulation." 

VOL.  :i.  W  w 


354  OIL  OF  GLADNESS. 

the  Most  High  in  itself,  as  coming  from  him  ;  but  it  renders  the 
persons,  on  whom  it  is  poured,  an  offering  of  a  siveel  smelling  sc- 
■vaur  through  Christ  Jesus.  By  it  they  are  enabled  to  conceivt- 
holy  thoughts,  speak  holy  worcjs,  and  to  perforn>  holy  deeds  ;  ncno 
of  which  they  are  able  to  do  by  their  own  power.  Their  life  anc* 
conversation,  in  proportion  to  their  enjoyment  of  the  heavenly  gifi. 
phall  yield  an  odour  of  a  siveet  s?nell,  which,  like  the  box  of  oint 
jr.cnt  that  Mary  bestowed  upon  her  Redeemer,  shall  fill  the  house 
of  God,  and  even  beyond  that  house  flow  out  to  the  sense  of  the 
•world.  Jll  men  shall  know  the  disciples  of  Jesus,  by  the  discove- 
ry of  his  spirit  of  love,  actuating  their  tempers,  their  language, 
and  their  lives.  Like  the  aromatic  oil,  whicli  was  poured  upon 
Aaron  ;  this  precio<us  Oil  of  Gladness  will  diffuse  around  its  sa- 
cred odours,  and  not  only  refresh  the  sense  of  him  that  bears  it, 
but  convince  the  sense  of  others  too,  tljal  indeed  tlie  anointing  oil 
of  the  Lord  is  nficn  him.     Lev.  x.  7. 

Q  how  great  then  is  the  privilege  of  those,  who  are  the  redeem-' 
id  and  the  ransomed  of  Jehovah  ;  who  co^ne  and  sing^  because 
they  are  so,  in  the  height  of  Zion,  nudflom  together  to  the  good' 
fiess  of  the  Lord,  for  wheats  or  the  bread  of  life,  and  for  ivifie,  or 
the  joy  of  his  salvation,  and  for  oil,  to  beautify  with  holiness  I — 
Their  soul  shall  be  as  a  watered  garden,  and  they  shall  not  sorroiv 
any  more  at  all.  Jer,  xxxi.  11,  12. 

God  often  visits  with  his  gladness  the  souls  of  men.  How  ma- 
ny proofs  have  we  of  this  truth  handed  down,  by  the  most  credi- 
ble witnesses  ?  Witnesses,  who,  in  the  hour  of  death,  would  not 
deceive  ;  and  witnesses,  wjio,  in  their  holiness  of  life,  could  not 
wish  to  delude.*  Yet,  greater  evidence  than  even  from  these 
arises  from  the  testimony  of  God,  and  from  those  promises  of 
consolation  and  joy,  which  he  never  could  have  given  forth  in 
vain.  But  in  vain  would  they  have  been  given,  if  they  had  never 
been  experienced  (according  to  their  tenor)  by  gracious  souls,  at 
limes,  when  no  earthly  thing  could  have  given  the  shadow  of  a 
consolation.  O  what  anirnating  expressions  of  the  most  fervent 
happiness  h.ave  issued  forth  from  lips,  quivering  under  the  ago- 
nies of  death,  and  from  tongues  tremulous  in  the  struggles  of  de- 
parting life  I  The  witnesses  for  Christ  have  testified  the  joy  of 
their  Lord  under  the  crudest  strokes  of  their  persecutor's  rage  : 

*  See  .imong'  oUier  excellent  books,  B\ir)iliam'b  "  Pious  Memorials ;" 
Fleininfj  on  '•'  (iod'u  Appearances  for  Ins  Cliurch  ,"  and  "  The  Triumphs  of 
i'Vitli,"  published  at  Edinburgh,  1/67-  Sec  also  a  very  .striking^  account^ 
which  Mr.  J'lavel  srives  of  a  Christian  experience,  i.i  his  admirable  "  Trea- 
t'seoftheSoulofMan."    T  238,  ?cc. 


OIL  OF  GLADNESS,  ^5 

And  martyrdom  hath  received  half  its  honoro  from  Ihc  gladness 
ahd  alacrity,  with  \vhich  it  was  endured.  The  accounts  of  these 
transactions  at  once  astonish  and  edify  the  mind.  Far  unlike  the 
apathy  of  stoical  pride,  or  the  brutality  of  Indian  savageness  ;  the 
soldiers  of  Christ  met  death  as  conquei'ors,  and  not  as  stocks.  No 
sullen  gloom  pervaded  their  spirits,  no  despair  of  life ;  but  the 
OjVo/'G/ac/ness  lifted  up  their  eyes  and  their  hearts  beyond  the 
skies,  and  made  them  sensible,  that  the  worct  malice  of  men  only 
could  send  them  home  the  faster  to  their  God.  Let  infidels  af- 
fect to  find  parallels  to  these  among  infidels  as  eagerly  as  they 
can  ;  but  there  is  as  much  difference  betweeYi  sufferings  endured 
by  grace,  and  sufferings  supported  only  by  nature,  as  there  is  j^to 
use  the  lowest  comparison  worthy  of  the  subject)  between  the 
most  vivid  hope  V/hich  can  fill,  or  the  most  hardened  unbelief 
■which  can  stupify  the  human  mind.  The  expectation  of  a  Chris- 
tian upon  these  occasions  is  di  fulness  of  expectation,  and  there- 
fore called  the  7r?^t}pe(pcpiaf  or  full  assurance,  which  possesses  and 
animates  almost  to  real  enjoyment  his  awakened  soul ;  but,  to  say 
the  best  of  the  other,  it  is  a  mere  -vacuity  from  absolute  despair, 
tvhich  (as  in  the  dying  Emperor  Adrian)  can  only  cause  the  heart 
to  flutter  between  a  trembling  hope  and  a  dismal  uncertainty. 
The  partition  between  t/iese  is  so  thin  and  feeble,  that  it  totters 
■with  every  blast,  and  is  often  crushed  by  the  full  weight  of  the  tri- 
al. Even  Socrates  himself,  who  gave  the  greatest  example 
among  the  Heathens  of  a  philosophical  equanimity  in  death,  rea- 
sons and  concludes  before  his  judges  with  an  apparent  doubt  upon 
his  mind  of  a  future  existence,  though  certainly  there  is  some- 
thing dignifi,ed  and  to  be  admixed  in  his  courage  and  conduct  which 
could  back  him  so  far  in  his  last  extremity.  We  may  deplore 
*'  this  Homer  of  the  philosophers"  (as  Plato  called  him)  and  his 
admirer  Cicero,  that  amidst  a  world  of  ingenuity  and  the  honest 
efforts  of  reason,  they  are  led  rather  to  an  anxious  expectation  of 
a  future  happiness,  than  to  a  lively  hope  or  firm  persuasion  about 
it.  All  certainty  in  this  respect,  was  only  to  be  derived  through 
the  gospel.* 

The  Christian's  joy  is  a  joy  Unsfieakable  and  full  of  glory.  Rea- 
der, hast  thou  never  found  it  so  ?  Hath  no  rivulet  of  peace  flow- 
ed into  thy  heart  from  the  boundless  ocean  of  peace  ?  Hast  thou 
not  known,  that  the  grace  of  God,  which  bringeth  salvation,  hath 
brought  gladness  and  tranquility  too  ? — Yes,  believer,  thou  hast 

*  Vide  Gic.  Tu^sc.  Qujest.  8i  de  Senect.  jiasCTm. 


356  OIL  OF  GLADNESS. 

found  this  mercy,  and  tasted  indeed  that  the  Lord  is  gracious. 
Though  annoyed  by  distractions,  and  broken  at  times  by  interrupt 
tions,  through  the  calls  or  the  evils  of  the  body  and  its  outn'ard 
affairs  ;  still  thy  soul  pants  for  the  enjoyment  of  this  blessing,  and 
cannot  rest  without  the  view  or  the  relish  of  it  within  thee.  Thou 
hungerest  and  thirstest  after  this  fruit  of  righteousness,  though, 
on  earth  and  in  thy  earthly  tabernacle,  thou  canst  not  be  fully  satis- 
fied with  it.  "  The  highest  pleasures  (said  a  good  man)  of  a  gra- 
cious soul  in  the  body,  are  but  the  pleasures  of  an  uncentrcd  soul, 
which  is  still  gravitating  and  striving  forward,  and  consequently 
can  be  but  low  and  very  imperfect,  in  comparison  with  those  it 
enjoys,  v/hen  it  is  centred  and  fixed  in  its  everlasting  rest.  They 
differ  as  the  shadow  [or  cessation^  of  the  labourer  for  an  hour  in 
the  day,  from  his  rest  in  his  bed  when  his  work  is  ended."  And 
yet,  faint  and  low  as  all  present  views  and  enjoyments  of  grace 
are  here  below,  compared  v;ith  the  fulness  of  joy  at  God's  right- 
hand;  there  have  been  instances,  where  the  communication  of  di- 
vine love  has  been  almost  too  much  for  nature  to  sustain.  But 
these  have  usually  been  upon  some  great  occasions,  either  upon 
leaving  the  world,  or  upon  suffering  for  Christ  in  it,  where  it  has 
been  expedient  for  the  glory  of  God  and  the  edification  of  his  peo- 
ple, that  such  testimonies  of  his  presence  should  be  declared. 
However,  there  will  be  enough  of  this  at  aU  times  to  shew  the 
truth  of  God's  promise,  that //,5-/^if  is  soTjnfor  the  righteous,  and 
gladness  for  the  upright  in  heart.  Ps.  xcvii.  11.  In  other  words, 
that  where  Christ,  that  true  light,  descends  upon  the  soul  ;  the 
Holy  Spirit  will  cause  to  spring  up  those  returns  of  joy  and  praise,,, 
which,  like  the  incense  upon  the  altar,  shall  ascend  for  a  siveeC 
smelling  savour  before  the  throne  of  the  highest. 

Happy  believer;  didst  thou  know  thy  own  privileges, or  could- 
est  thou  walk  in  the  constant  sight  and  sense  of  them  ;  nothing 
upon  this  poor  earth  would  much  or  long  perplex  thee.  Like  a 
traveller  near  the  end  of  his  journey,  thou  wouldest  patiently  beat 
the  dust  and  dirt  of  the  road,  upon  the  view  of  thine  heavenly  man- 
sion, and  thy  Almighty  Father  ready  to  bless  thee  there-  'Tip 
this  which,  by  divine  aid,  hath  ever  borne  up  the  souls  of  the 
faithful  in  past  trials,  worse  probably  than  ever  will  be  thine  ;  and 
'tis  this  which  must  support  thee  also  in  the  least  as  well  as  great- 
est difficulty,  or  alike  it  will  be  far  too  much  for  thee  to  bear. 
The  realizing  views  of  these  things,  not  the  mere  speculations 
upon  them,  render  the  heart  truly  magnanimous  in  encountering 
the  evils  of  life  or  of  death  ;  and  the  grace,  which  shews  these 


OIL  OF  GLADNESS,  35^ 

things,  gives  the  Christian  that  nice  sense  of  honor  and  duty,  which 
would  incline  him  to  all  that  is  right,  though  neither  men  nor  An- 
gels, nod'  even  God  himself  were  to  behold.  'Tis  this  Spirit  of 
Faith,  dear  Christian,  which  must  enable  thee  to  consider  thyself, 
and  to  act,  as  a  stranger  and  fiil grim  upon  earth  ;  not  the  hearing 
©nly,  or  the  talking  only,  about  it.  'Tis  this  Oil  of  Gladness,  which  ' 
must  anoint  thee  for  a  higher  profession,  than  that  poor  miserable- 
one,  which  (Alas  I)  too  often  obtains  among  men,  and  of  which  it 
is  difficult  to  understand,  whether  it  belongs  to  this  world  or  an- 
other. O  how  hard  it  is  rightly  to  discern  in  many  instances, 
whether  there  be  any  real  difference  between  some  who  profess 
the  truths  of  the  gospel,  and  others  who,  like  Gallio.,  carefornon'^ 
of  these  things  .'  The  believer,  as  Timothy  had,  should  desire  to 
have  a  goed  firofcssion  before  many  "witnesses — the  witnesses  of 
his  conscience  within  him,  of  the  world  about  him,  and  of  God 
above  him.  These  testimonies  he  must  have,  in  some  measure, 
before  he  can  enjoy  that  quietness  and  assurance  of  spirit,  which 
are  the  general  and  genuine  Result  of  them.  A  meagre,  half- 
starved  soil  can  yield  only  wretched  and  despicable  fruits  :  Nor 
can  the  effect  of  a  mean,  half-carnal  profession  rise  above  itself, 
or  produce  aught  at  best  but  a  pitiable  poverty  of  joy.  "  Would- 
est  thou  have  comfort  in  thy  misery  (said  a  very  learned  and  good 
man,)  wouldest  thou  have  joy  in  all  thy  sorrows,  wouldest  thou 
find  rest  in  the  greatest  troubles  of  thy  life,  wouldest  thou  enter- 
tain death  as  a  messenger  of  joy,  wouldest  thou  welcome  the  Loid 
Jesus  at  his  coming  ?  O  labor  then  to  make  thy  election  sure  ^ 
never  cease  till  thou  hast  gotten  the  seal  and  earnest  of  thy  sal- 
vation ;  renounce  all  kinds  of  peace,  till  thou  hast  found  the  peace 
of  conscience  ;  discard  all  joy,  till  thou  feelest  the  joy  of  the  Holy 
Ghost.*  O  then,  pray  for  vigor  of  grace  ;  or  that  fervency  of 
spirit  in  serving  the  Lordy  which  shall  ever  draw  down  v/ith  it  a 
glorious  superiority  over  the  world,  and  a  sweet  approximation 
of  soul  to  God  and  the  redeemed  in  glory.  In  a  word,  ask  to  live 
Mke  a  Christian  ;  like  a  man,  who  indeed  hath  the  heavenly  unction* 
who  is  thus  akin  to  Christ  and  to  God,  and  who  both  is  and  feelp 
himself  really  to  be  a  citizen  of  Heaven. -^^Ask  and  receive^  that  thv 
joy  may  be  full.  Thy  dear  Saviour  means  nothing  but  kindness  and 
joy  for  thee  ;  and  if  thy  cup  were  more  emptied  of  other  things,  it 
would  be  made  to  run  over  with  his  love.  Thou  art  privileged 
not  to  glean,  like  Ruth,  in  the  field,  or  the  vintage;  but  Xo gather 
the  whole  ripe  shocks  and  precious  fruits  of  thy  Father's  bles- 

*  Mede  Dlac  llii. 


35S  diL  OF  GLADNESS. 

sing.  Why  then  wilt  thou  crawl  and  creep ;  when  thou  niayestj 
as  with  tlie  vAngs  of  eagles^  rise  up  and  soar?  Why  study  hard, 
and  labour  much,  upon  a  little  dirty  clod  ;  when  the  xtherial  man- 
sions, the  whole  universe  of  the  blessed-,  raaybethy  glorious  con^ 
templation  and  felicity  ?  O  that  this  wisdom,  and  dignity  of  grace, 
precious  soul,  may  be  more  and  more  thine  I  Canst  thou  not  join 
in  this  prayer  for  thyself,  which  an  unworthy  stranger  ardently  of- 
fers up  for  thee  I  Art  thou  not  willing  to  mingle  this  gracious 
joy  with  one,  whose  soul  burns  that  thy  soul  and  his  may  partici- 
pate together  ( he  felicity  of  God's  chosen,  and  the  riches  of  the 
glory  of  his  inheritance  !  O  that  heart  might  thus  answer  heart, 
and  be  more  spiritually  alive  to  this  grace,  that  the  communion  ol 
Saints  below  may  more  perfectly  imitate,  as  well  as  forerun,  the 
commuuion  of  Saints  above  ! 

1.  Come,  Thou  Oil  of  Gladness,  shed 

All  thin&-energy  divine  : 
Bid  each  faithful  heart  and  head 
In  thy  sacred  love  combine. 

2.  Come,  Thou  Oil  of  Gladness,  poui- 

Gracious  joy  on  all  around  ; 
Make,  full  fraught  with  heav'nly  lore^ 
All  in  heav'nly  hope  abound. 

3.  Come,  Thou  Oil  of  Gladneas,  come. 

Shed  abroad  thy  reigning'  grace  ; 
Fit  thy  Kings  and  Priests  for  horme , 
Crown  thenj  with  eternal  peace. 


CONCLUSION.  55d 


CONCLUSION. 

SEVERAL  other  titles  and  ascriptions,  belonging  to  th« 
Holy  Spirit,  occurred  to  the  author  in  proof  of  his  divinity  j 
such,  for  instance,  as  Witness,  Gift,  Guide,  Spirit  of  Burning, 
Spirit  of  Judgment,  Rest,  Spirit  of  Glory,  Sec.  but  the  size  of  the 
volume  will  not  admit  of  any  further  enlargement.  It  is  humbly 
conceived,  however,  that  the  many  testimonies,  which  have  been 
already  submitted,  under  the  preceding  names,  do  illustrate,  ac- 
cording to  the  measure  and  manner  of  the  human  capacity,  some 
of  the  essential  glories  of  the  Eternal  S/iirit,  both  in  his  divine 
■nature,  person  and  offices.  Evidence  from  the  scriptures,  both 
positive  and  collateral,  appears  as  full,  clear,  and  convincing  ;  as 
it  is  possible  for  the  mind  of  man  fairly  to  require,  or  his  under- 
standing to  receive.  Though  the  point  insisted  on  be  not  in  its 
essence  an  object  of  sense  or  animal  perception,  and  cannot  be  such 
irom  the  pure  spirituality  of  its  nature  ;  yet  it  has  been  shcvrn, 
ihat  God  the  Spirit  has  given  testimony  to  this  point  by  some 
proofs  that  have  even  reached  the  senses,  and  by  circumstances, 
which  might  impress  them  with  the  most  happy  and  lively  de- 
monstration of  his  being  and  presence.  He  hath  indeed  left  all 
men,  who  have  this  word  in  their  reach,  without  excuse  for  unbe- 
lief concerning  himself;  and  they  have  no  subterfuge  in  this  case 
from  any  difficulty  in  his  revelation,  which  is  clear  enough  here  ; 
but  must  recur  at  once  to  their  own  corrupt  and  positive  dislike 
of  its  authority,  or,  not  being  able  to  overthrow  or  get  rid  of  this, 
must  take  shelter  (as  too  many  in  all  ages  hLve  done)  under  some 
wilful  perversions  and  sophistications  of  the  divine  record.  But,  ad- 
mitting this  record  to  be  true,  and  permitting  it  to  speak  its  own 
genuine  sense  in  harmony  and  analogy  with  itself  (which  is  allowed 
in  all  other  writings) ;  the  doctiine  of  its  Author's  divinity  is  true 
also,  and  from  the  record  is  proved  to  be  so.  On  the  other  hand, 
if  that  book  can  be  demonstrated  to  he  false  in  principle  or  autho- 
rity, and  so  is  an  audacious  imposition  upon  the  world ;  it  is  rea- 
dily granted,  that  there  is  and  can  be  no  ot/ier  proof  of  this  subject, 
and  that  all  the  miracles,  or  sensible  evidences  of  it,  and  all  the 
internal  operations,  either  promised  or  received,  which  are  the  ex- 
perimental  evidences  ;  are  equally  lies,  dreams,  and  delusions.  It 
will  be  further  granted,  in  that  case,  that  we  are  exactly  in  the 
situation  of  all  the  Heathens,  ancient  and  modern  ;  that  there  is 
n.o  3,3surance;  or  evidence;  of  any  one  thing  in  the  ivovld  ;  lliat  we 


UovJ  CONCLUSION. 

live  without  present  hope,  and  must  die  without  future  end  o^ 
purpose  of  being.  It  shall  be  added  too,  and  must  be  added,  that 
there  is  neither  sin  nor  goodness,  neither  religion  nor  irreligionj 
neither  Heaven  nor  Hell ;  and  that  all  those,  who  have  declared 
these  things  to  the  world,  in  the  shape  of  Patriarchs,  Prophets, 
or  Apostles,  have  been  impudent  mountebanks,  who  have  played 
upon  the  hopes  and  fears  of  mankind,  for  the  advancement  of  their 
own  f'esigns.  It  will  be  allowed  also,  in  this  train  of  consequen- 
ces, that  Christ  and  Mahomet  are  quite  upon  a  level,  and  equally 
detestable  inapostors ;  that  Judas  Iscariot  was  an  honest  felloW} 
for  betraying  the  former;  and  that  all  the  people,  called  martyrs, 
were  a  set  of  stupid  and  inconsiderate  simpletons,  for  believing 
and  dying  in  the  cause  of  a  crucified  malefactor.  In  one  word,  it 
must  be  acknowledged,  in  this  view  of  things,  that  there  is  no  hope 
in  life  or  in  death,  that  we  are  bewildered  in  the  chaos  of  our  own 
imaginations,  and  that  Lucretius  and  Hobbes,  and  such  like  men, 
were  perfectly  right,  in  attempting  to  banish  every  trace  of  reli- 
gion, as  mere  mad  superstition,  from  the  face  of  the  earth. 

There  are  many  people,  who  will  profess  themselves  shocked 
at  these  consequences,  and  yet  do  not  see  that  the  principles,  on 
•which  they  pi'ocecd  concerning  religion,  naturally  and  necessarily 
lead  lo  them.— -They  think  withoiiC  the  Bible,  in  the  first  instance  ; 
and  then,  in  the  next,  tliey  think  agaiyist  it.  Nor  do  some  people 
express  much  concern  upon  the  discovery  of  this  consequence  ; 
but  call  their  method,  with  a  peculiar  ease  and  confidence,  libera^ 
lity  of  sentiment  zs\^  freedom  of  inquiry.  But  if  those  fine  words 
are  examined  to  the  bottom,  they  will  be  found  to  merit  another 
title,  and  will  really  appear  to  be  only  looseness  of  firinciple  and 
&cefiticisni  universal.  The  first  point  they  begin  with  in  religion 
is — a  cfou/ii?  of  God's  truth  in  the  Bible;  forgetting  that  without 
this  truth  there  is  no  religion  at  all,  and  that  there  either  must  be 
already  such  an  infallible  rule,  or  there  never  can  be  one.  If  the 
rule  do  exist,  then  it  is  their  wisdom  to  follow  it :  But  if  it  do  not, 
then  all  the  men  in  the  world  could  not  agree  to  compose  one  j 
und  consequently  all  their  pretended  inquiries  must  end  in  uncer- 
tainty ;  lithat  can  be  called  an  endy  which  is  nothing  ;  or  that  can 
be  good  logic,  which  has  no  conc^usjon.— However,  this  doubt 
(say  they)  ought  to  be  satisfied.  And  nuho  is  the  judge,  evidence, 
and  counsel,  in  the  matter  ?  Their  answer  is,  human  rea&on^  which 
after  all,  they  must  own,  can  judge  nothing  concerning  spiritual 
existence.  And  yet  the  Bible  deals  chiefly  in  spiritual  existence. 
If  reason  were  evei;  uncorrupt  and  undepraved,  which  it  is  not ;  it 


CONCLUSION.  sei 

copld  be  no  judge  in  this  case,  unless  it  were  infinite  and  eternal } 
because  here  the  determination  is  to  be  upon  an  infinite  being, 
and  upon  eternal  concerns.  Of  course,  the  evidence  it  can  pi'o= 
duce,  or  the  counsel  it  might  bring,  being  alike  depraved,  limitedj 
and  irregular,  stand  exactly  in  the  same  predicament.  The  falla^ 
cy  of  these  people  is  ;  they  presuppose,  that  all  things  are  in 
doubt,  and  that  therefore  there  is  no  such  matter  as  truth  reveal- 
ed ;  and  yet  absurdly  enough  they  hold  that  both  these  conclusions 
of  their  own  are  to  be  believed.  That  principle  in  man,  which 
doubts,  is,  according  to  them,  to  procure  evidence  out  of  itself, 
in  order  to  convert  itself  into  a  believing  principle,  or  rather  to 
frame  a  believer  in  nothing  beyond  it.  The  sea  might  just  as  soon 
make  itself  dry,  the  fire  emit  a  cooling  flame,  or  a  man  scoop  up 
the  ocean  with  a  shell ;  as  any  of  these  can  turn  this  Ethiopian 
unbelief  into  the  fair  complexion  of  holy  faith.  Their  itch  is  to 
dispute  every  thing,  and  to  believe  nobody  but  themselves,  who 
own  at  the  same  time,  that  they  know  nothing  with  precision.. 
They  are  quite  sure,  that  nothing  is  true,  which  i§  not  agreeable 
to  their  own  reason  ;  and  yet  often  this  reason  doth  not  agree  with 
ziselfui[iQn  the  most  trifling  subjects  within  its  immediate  scruti- 
ny :  But  it  pretends  to  be  very  exact,  however,  in  the  everlasting 
concerns  above  it.  Thus  our  reasoners  venture  to  go  on,  as 
though  they  were  omniscient  beings,  who  could  see  through  all 
•spiritual  and  abstracted  nature,  could  comprize  all  that  is  to  be 
known  universally,  and  could  determine  upon  the  whole  with  per- 
fect judgment  and  infallibility.  They  are  sceptics  towards  God, 
but  the  most  implicit  believers  in  themselves.  In  this  high  sen- 
timent, they  determine  upon  what  angels  veil  their  faces  to  beholdj 
with  an  air  of  importance  and  authority,  and  are  not  ashamed  to 
conclude,  that  what  they  themselves  know  not,  is  and  must  be, 
therefore  unknown.  Their  sentiments  are  indeed  liberal,  and 
their  inquiriesyree  ;  for  they  are  by  no  means  limited  by  the  strait 
line  of  truth,  but  make  copious  excursions  enough  in  the  regions 
on  either  side  of  it.  Truth  is  too  low  and  fixed  a  subject  for  such 
unfettered  speculatists,  as  disdain  to  take  any  settled  foundation  ; 
but  love  to  soar  above  all  certain  boundaries,  and  the  narrow  ap- 
prehensions of  those  pitiful  mortals,  who  humbly  believe  in  God :; 
And  so, 

-  ■  their  sail-broad  vans 

They  spread  for  flight,  and  in  the  surging  smoke 
.    Uplifted  spurn  the  ground  ;  thence  many  a  league. 

As  in  a  cloudy  chair,  ascending  ride 

Audacious  ;  but  that  seat  soon  failing,  mest 

A  vast  Ti'-aiTT,-— "— .- MiLToy, 

VOL.  XT.  X  :: 


36?  CONCLUSION. 

But,  for  people  of  this  order,  these  imperfect  essays  were  not 
designed.  Written,  as  they  are,  for  the  most  part,  >vithout  any 
labored  attention  to  method  ;  they  are  calculated,  principally,  for 
those  who  receive  the  Bible  as  the  truth  of  God,  and  who  wish 
to  be  more  truly  acquainted  with  it  as  such ;  and  for  some  others 
likewise,  who,  not  weighing  the  sense  of  its  words  nor  that  ana- 
logy of  principle  which  runs  through  the  whole,  have  been  led 
into  perplexities,  which  the  Bible  does  not  contain  in  itself,  but 
which  have  been  brought  to  it  by  the  false  reasonings  of  its  rea- 
ders. That  book,  indeed,  is  a  parable,  and  (according  to  Christ's 
own  words)  intended  to  be  so :  Consequently,  it  hath  its  myste- 
ries, or,  (if  the  world  will  call  it  by  that  name)  its  obscurities. 
It  is  no  shallow  composition,  but  contains  the  words  and  the  mind 
of  God.  If  men  do  not  perfectly  understand  these  words,  it  is  no 
■wonder  :  They  do  not  understand  the  most  obvious  and  most  or- 
dinary luorks  of  God.*  And  it  is  the  less  to  be  wondered  at,  be- 
cause it  is  expressly  said,  that  none  can  understand  the  scripture? 
but  those  to  nvhom  it  is  given  ;  and  the  very  Apostles  understood 
them,  only  according  to  that  dispensation,  Luke  xxiv.  45.  Of 
course  it  will  follow,  that  none  can  understand  them  farther  than 
it  is  given.  This  measure,  or  bound,  also  must  rest  entirely 
with  Him,  who  imparts  this  understanding  itself,  which  is  a  prin- 
ciple superior  to  human  reason,  though  working  upon  and  by  it. 
Reason  of  itself  cannot  determhie  in  spiritual  things  what  are 
truths,  but  at  most  conceives  only  ihtiv connexion  and  agreement  z 
But  the  gift  of  s/iiritzial  understanding  is  imparted,  that  reason 
might  be  informed,  and  from  that  information  proceed,  in  a  man- 
ner analogous  to  its  nature,  to  combine,  connect,  or  conclude, 
not  its  own  ideas,  but  ideas  from  the  word  of  God  as  the  ground 
on  which  they  are  to  be  raised,  and  which  the  Spirit  of  God,  as 
the  agent,  alone  raises  from  that  ground.  The  word  itself  doth 
not  and  cannot  raise  ideas  truly  spiritual  and  divine  ;  as  we  may- 
see  in  thousands  who  frequently  read  it,  but  to  whom  it  is  a  book 
sealed  impenetrably :  Nor  does  the  Spirit  act  but  by  the  word,  or 
in  perfect  concord  with  it.  So  that  here  is  the  strongest  fence, 
on  the  one  hand,  against  absurd  or  enthusiastic  reveries,  because 
the  written  word  checks  all  fanciful  excursions  and  all  idle  opi- 
nions; as,  on  the  other  hand,  there  is  the  fullest  implication  of 

*  See  this  observation  proved  most  demonstrably  in  that  equally  iftstruc- 

llve  .iiul  entertaining  work,  entitled,  An  Essay  on  the  frst  principles  o/JVa- 

tural  rUlosophy,  by  the  Rev.  William  Jones;  an  autJior  to  whom  the  reli- 

"  j^ioMs  and  philosophic  world  ai'e  greatly  indebted  for  labors  of  muiU  ingc- 

»vuity  and  erudition. 


CONCLUSIONf.  363 

the  necessity  of  divine  gracej  to  help  the  ignorance  or  check  the 
infidelity  of  man.  This  grace  is  a  gift,  afforded  according  to  the 
will  of  its  author,  and  allotted  and  diversified  with  respect  to  the 
purposes  of  glory  and  salvation,  which  are  to  be  brought  forth 
in  his  people. — Proud  reason  quarrels  with  this ;  and  yet  without 
reason.  Grace  in  all  its  parts  or  distinctions,  whether  of  holi- 
ness, knowledge,  faith,  &c.  is  the  dona(io?i  of  God,  and  a  free 
donation,  because  it  could  not  be  earned  by  a  creature.  A  crea- 
ture might  just  as  soon  earn  its  own  natural  life,  before  it  had 
life.  It  musters/  live,  t/ten  act ;  and  a  man  must  have  the  grace 
or  faculty  for  divine  knowledge,  before  he  can  presume  to  know 
the  things  divine,  i  Cor.  ii.  11,  The  ground  of  all  human  error 
is  in  the  fall  and  apostacy  of  our  nature  from  God :  And  yet  men 
profess  to  think  and  act,  as  though  they  were  Jiot  fallen.  They 
advance  upon  this  mistaken  ground  ;  and,  consequently,  the  far- 
ther they  push  their  conclusions,  or  speculations,  upon  divine 
subjects  ;  the  wider  they  are  from  the  truth  of  God,  and,  it  may 
be  added,  from  the  God  of  truth.  Nor,  till  they  are  brought 
back  to  see  this  origin  of  their  error,  and  are  enabled  to  keep  it 
constantly  insight;  can  they  make  any  excursions,  in  which  they 
do  not  stray. 

The  scriptures  are  entirely  written  upon  this  great  idea  of  the 
fall.  They  keep  it  ever  in  view.  All  the  terms,  with  relation  to 
man,  are  formed  upon  this  very  principle ;  the  combination  of 
those  terms  into  fuller  detail  amply  expresses  it ;  and  the  whole 
purpose  of  revelation  proves,  enforces,  a»d  answers  it  as  a  fact, 
■^vhich  every  one  of  us  may  feel  within  ourselves,,  and  may  see 
but  too  many  evidences  of  in  the  world  about  us.  Our  restora= 
tion  to  God,  and  his  names  revealed  to  convey  the  means  of  that 
restoration,  are  increasing  demonstration^  of  that  truth,  which  it 
is  both  our  duty  to  believe,  and  the  way  of  our  happiness  to  know. 
All  its  important  evidence,  taken  together,  will  be  found  to  gene^ 
rate  this  grand  conclusion  ;  That  fallen  ?}ian  can  be  recovered  Jo. 
God,  07ily  through  the  love  of  (he  Father,  the  redemjition  of 
the  Son,  and  the  poiver  of  the  Holy  Ghost  ;  thhee  divine  fier^ 
sons  in  one  and  the  same  godhead. 

This  truth  is  the  basis  of  the  Bible  and  consequently  of  all 
Christianity.  Remove  it ;  and  they  both  fall  utterly  to  the  ground, 
God  only  could  plan  a  work,  which  should  glorify  two  such  es- 
sential attributes  as  his  own  Justice  and  mercy,  in  the  salvation  of 
sinners.  Accordingly  we  read  of  an  everlasting  covenant,  and  a 
counsel  of  the  Godhead  for  this  end.— No  creature  could  make 


So*  CONCLUSION. 

an  atonement  for  his  own  sin,  and  much  less  for  the  innumerable 
bins  of  others:  No  creature  could  work  out  an  everlasting  righr 
teousness  and  bring  it  in  for  the  justification  of  even  himself,  and 
much  less  for  the  justification  of  others  who  might  need  it;  since 
all  he  could  do,  it  would  be  his  duty  to  do,  without  remission, 
and  to  the  continuance  of  his  being.  Having  done  this,  he  might 
justify  himself,  but  not  others.  In  this  absence  of  all  created  help^ 
we  find,  that  Jehovah  was  to  reconcile  to  Jehovah  these  helpless 
fallen  creatures,  that  Jehovah  became  the  Redeemer  for  this  ob- 
ject,  and  that  Ijjwianu-^L,  God  with  us,  took  that  namey  because 
he  was  to  lake  our  ?iaturej  in  order  to  suffer  in  the  behalf  of  his 
people,  and  to  fulfil  all  righteousness  for  them.— It  was  impossi- 
ble, that  these  creatures  who  are  represented  as  dead  in  tres/ias- 
ses  and  sins,  in  respect  to  s/iiritual  life ;  and  enemies  and  aliens 
to  God,  in  respect  to  their  desires  after  it ;  should  change  them- 
selves, renew  their  minds,  7!e'iu-create  the  frame  of  their  spirits, 
and  transform  themselves  from  darkness  to  light,  either  by  will, 
or  power,  or  conception  of  their  own.  They  were  as  incapable 
of  all  this,  as  a  dead  carcase  is  of  restoring  itself  to  life,  or  o* 
performing  its  living  functions  :  And  the  scriptures  describe  this 
to  be  exactly  their  case.  Upon  this  very  account,  it  was  jieces- 
bary,  that  the  author  of  all  life  should  r(?s^ore  it ;  and,  according- 
ly, it  is  revealed,  that  cno^/^er  divine  person,  assuming  the  name 
of  S/iirit,  is  the  very  Spirit  of  Life  for  this  purpose  ;  that  he  tes- 
tifies concerning  Chi'ist,  as  the  mediate  cause  of  removing  all  im- 
pediments and  glorifying  all  attributes,  in  his  life  and  death  ;  and 
that  he  himself  is  the  Comforter,  in  consequence,  to  secure  eve- 
vy  blessing  to  the  redeemed,  by  giving  them  life,  grace,  holi- 
ness, and,  in  a  word,  by  sealing,  teaching,  guiding,  and  {irefia- 
ring  them,  in  the  state  below,  for  a  sublime  and  everlasting  in- 
heritance. 

Here  we  see  a  perfect  accordance  between  divine  revelatio): 
and  the  state  of  men,  an  unspeakable  suitableness  between  the 
gracious  offices  of  the  divine  persons  and  the  wants  of  sinners,  a 
jUst  harmony  in  all  the  attributes  of  the  Godhead  and  the  ever- 
lasting salvation  of  souls.  The  whole  of  it  is  grounded  upon 
i'acts  which  we  know,  and  upon  necessities  which  wc  feel  ;  it 
rests  upon  evidence,  which  reason  enjoys  not,  and  doth  not  require, 
in  other  cases,  even  the  evidence  of  good  men  in  all  ages;  who 
were  eye-witnesses,  ear-witnesses  and  heart-witnesses,  of  what  is 
delivered  to  us  ;  who  could  have  no  temptation  to  impose,  but  whp 
»,'ere  called  to  die  for  their  testimony,  to  convince  us,  th^t  theydiji 


CONCLUSION.  365 

hot  impose.*  And  if,  after  all  this,  we  think  the  matter  to  be  still 
&  subject  oi/ree  inquiry,  or  o(  uncertain  foundation,  like  a  com- 
mon speculation  ;  we  become  like  those  fools,  who,  having  a 
chai't  and  compass  and  the  testimony  of  seamen,  that  have  seen 
what  they  relate  concerning  a  distant  country,  very  gravely  throw 
them  all  over-board,  and  profoundly  resolve  that  these  are  checks 
upon  their  lib<rality  of  sentiinent  m\6.  free  i?iquiry,  and  that  they 
will  sail  on,  without  these  limitations,  to  explore  an  unknown 
world.  The  next  news,  we  should  expect  to  hear  of  such  able 
pilots,  would  be,  that  they  were  cast  away,  or  gone  to  fathom  the 
profound  below. 

All  the  other  doctrines  of  the  gospel  are  links  in  this  chain, 
and  depend  in  perfect  agreement  upon  each  other.  If  one  be 
taken  away,  it  is  no  longer  a  whole  ;  and  its  strength  is  virtually 
dissolved.  The  doctrine  of  the  divinity  of  the  Holy  Spirit,  for 
instance,  is  so  capital  a  link,  that,  let  it  be  once  broken,  the 
whole  system  of  Christianity  falls  to  the  ground.  The  Bible  will 
become  untrue;  and  all  that  is  contained  in  the  Bible,  a  confused 
mass  of  idle  principles,  disjoined  fables,  and  useless  narrations. 
It  is  no  wonder,  therefore,  that  the  enemy  of  souls  should  mili- 
tate in  all  ages,  very  particularly,  against  this  essential  article  of 
truth,  and  that  where  he  could  not  absolutely  deny,  he  should  at- 
tempt to  perplex,  confound,  and  pollute  it;  so  that,  from  this 
very  pollution,  he  might  gain  a  step,  in  some  favorable  time,  to 
succeed  farther  against  the  article  itself.  It  may  not  be  altogether 
impertinent  or  unprofitable,  to  look  back  and  see,  how  he  has 
managed  this  matter  in  past  ages;  because  it  may  in  part  help  us 
to  the  apostolic  lesson  of  not  being  ignorant  of  Satan's  devices^ 
and  hence  be  the  means  of  guarding  against  them.     We  will, 

•  The  reader  will  find  this  kind  of  ar^ment,  pursued  with  equal  strength 
and  elegance  by  a  lat-e  noble  author,  who  cannot  be  suspected  of  indulging 
».n  enthusiastic  credulity.  The  observations  on  the  conversion  of  St.  Paul, 
written  by  \hefrst  Lord  Lyttleton,  contain  an  admirable  defence  of  this  out- 
work of  Christianity.  "  Is  it  (says  he)  on  account  of  the  mysteries  in  the  gos- 
pel that  the  facts  are  denied,  though  supported  by  evidence  which  in  all  other 
cases  would  be  allowed  to  contain  the  clearest  conviction,  and  cannot  in  this 
be  rejected  without  reducing  the  mind  to  a  state  of  absolute  scepticism,  and 
overturning  those  rules  by  which  we  judge  of  all  evidence,  and  of  the  truth 
or  credibility  of  all  other  facts  .?  But  this  is  plainly  to  give  up  the  use  of 
our  understanding  where  we  are  able  to  use  it  most  properly,  in  order  to 
apply  it  to  things  of  which  it  is  not  a  competent  judge.  The  motives  and 
reasons,  upon  which  divine  wisdom  may  think  proper  to  act,  as  well  as  the 
manner  in  which  it  acts,  must  often  lie  out  of  the  reach  of  our  understand- 
ing." This  is  reason  "  taught  reason,"  and  approved  by  divine  re^'elation. 
Ml)  thoughts  are  not  -your  thoughts,  neither  are  your  luays  my  ways,  saith  the 
Lord  :  for  aa  the  Heavens  are  higher  than  tlie  earth,  so  are  my  ivays  higher  than 
your  ~,vays,  and  my  thoughts  than  your  thoughts.  Is,  ly.  8,  9. 


366  CONCLUSION. 

therefore,  as  briefly  as  possible,  iTiention  the  chief  of  those  dog- 
matists, who  have  either  set  themselves  entirely  against  the  Spi- 
rit's divinity,  or  treated  it  in  a  manner,  which,  though  covertly, 
yet  essentially  undermined  the  doctrine. 

The  man,  who  fancied  the  Holy  Ghost  was  to  be  bought  for 
moneys  was  the  first  upon  record,  since  the  Christian  aera,  who 
turned  blasphemer  against  him.  A  fit  instrument  was  Simon 
Magus  for  so  foul  a  deed,  and  deserves  to  be  placed  at  the  head 
of  the  motley  corps,  who  have  enlisted  themselves  into  the  same 
service.  To  mention  this  poor  wretch's  assertions  is  to  confute 
Ihem.  The  chief  of  these  were ;  that  Simon  himself  was  the 
true  Messiah  or  Christ ;  that  he  appeared  at  Mount  Sinai  in  the 
person  of  the  Father ;  that  he  came  in  the  reign  of  Tiberius  in  the 
form  of  the  Son,  and  descended  upon  the  Apostles,  as  fiery 
tongues,  in  the  person  of  the  Holy  Ghost;  that  the  world  was  not 
made  by  God,  but  by  Anp^els  ;  that  there  is  no  resurrection  of 
the  flesh  ;  and  that  a  promiscuous  and  unlimited  commerce  with 
^vomen  was  a  noble  part  of  Christian  liberty.  Licentiousness  of 
this  sort  is  a  common  point  of  agreement  for  many  heretical  opin- 
ions. We  shall  only  observe  further  of  him,  that  he  was  contem- 
porary with  the  Apostles,  propagated  his  opinions  in  Samaria  and 
Palestine,  from  whence  they  had  a  rapid  flow,  and  that  he  was 
the  common  father  of  that  prolific  brood,  which  under  the  names 
of  Sabellianism,  Antitrinitarianism,  Manichaeism,  Sec.  See.  8cc. 
for  a  long  time  after,  disgraced  and  troubled  the  Church.  He  was 
the  first  who  broached  the  notion,  that  the  names  oi  Father^  5on, 
and  S/ij'ri?,  belonged  to  the  same  numerical /person,  and,  of  course, 
that  there  really  is  no  Trinity. 

From  this  corrupt  progenitor  arose,  in  the  next  century, among 
many  others  who  advanced  all  sorts  of  opinions  and  practised  all 
kinds  of  impurities,  Hermogenes  and  Praxeas.  The  first  denied 
the  Trinity,  and  asserted  that  matter  was  coaeval  with  God.  He 
was a/mzTi^f r  by  trade,  and  a  practical  Polygamist.*^  This  drew 

*  It  is  an  obsen'ation  made  by  Jerom,  and  repeated  by  many  others,  that 
;  he  principal  Heresies,  v.hichever  disgraced  religion  and  plagued  the  world, 
were  begun,  carried  on,  and  ended,  by  the  support  of  women,  or  for  the 
sake  oi"  women.  From  t!ie  Nicolaitans  in  the  revelation  down  to  Bernard 
Ochin,  who,  soon  after  the  reformation,  set  up  the  inexpedient  and  imprac- 
ticable (not  to  say,  licentious)  cfoctrine  of  Polygamy  ;  we  might  produce 
but  too  many  instances  to  justify  ihat  observation.  The  mind  olman  is  nat- 
urally mcllned  to  pleasvue  ;  and  when  it  finds  no  happiness  in  God,  or  hath 
lost  its  happiness  in  the  things  of  God,  it  roves  iibroad  (hke  the  unclean 
<?pirit)  after  those  objects,  wh.ch  are  most  adapted  to  the  constitution  and 
temper  of  iiz  owner.  It  v/illeas  Jy  find  pleas  for  self-indulgence,  and  cao  even 


CONCLUSION.  367 

tipon  him  the  sarcasm  of  Tertullian  (as  painting  was  then  reckon- 
ed an  improper  profession  for  Christians),  fiingit  illicitS,  nubit 
assidue  ;  "  he  paints  without  law,  and  marries  without  end."— 
Praxeas  carried  on  the  opinion  of  Simon  Magus,  respecting  the 
Trinity,  charging  all  Christians,  who  worshipped  the  three  per- 
sons in  the  Godhead,  with  the  worship  of  three  Gods.  To  him 
Tertullian  opposed  himself,  with  his  uncommon  abilities  and 
tartness,  and  gives  us  a  testimony  thereby,  that,  in  his  time 
(which  was  about  the  year  190,)  the  Church  expressly  worship- 
ped one  God  in  unity  of  substance,  power,  and  glory,  and  the 
three  persons  of  Father^  Son,  and  S/iirit,  in  that  unity  *  Praxeas 
in  fact,  seems  to  have  been  the  immediate  parent  of  what  was 
afterwards  called  Sabellianism. 

Noetus  of  Smyrna,  however,  obtained  the  infamy  of  being  im- 
mediate master  to  Sabellius,  (and  according  to  some  of  Praxeas 
himself  )t  and  of  inculcating  the  same  opinions.  He  lived  about 
the  beginning  of  the  third  century.  His  disciple,  Sabellius,  being 
a  man  of  greater  talents  and  capacity,  and  asserting  the  same  opin- 
ions, consequently,  with  more  art  and  address,  obtained  them  to 
be  called  after  his  name.  He  confounded  the  distinction  of  per- 
sons in  the  essence,  asserting,  that  they  were  mere  names  of  one 
and  the  same  iadividual  being,  who  suffered  in  the  person  of 
Christ,  and  who  appeared  in  the  descent  upon  the  Apostles. — 
Hence  his  disciples  were  called  Patripassians,  because  they 
maintained,  that  the  Father  endui'ed  all  the  agonies  upon  the  cross. 
They  also  averred,  that  God  was  called  the  Father  in  Heaven, 
upon  earth  (he  Son,  and,  when  he  put  forth  his  power  in  the  crea-^ 
lures,  the  Holy  Ghost.— -We  have  already  given,  in  the  former 
volume,  a  short  confutation  of  this  error,  which  has  a  tendency 
to  subvert  every  doctrine  of  the  gospel. 

Paul  of  Samosata,  soon  after  Sabellius,  though  they  differed  in 
other  points,  agreed  with  him  very  nearly,  if  not  entirely,  upon  the 
article  of  the  Trinity.  They  both  denied  the  fiersonality  in  the 
Godhead.      The  principal  difference  between  them  was  ;  Sabel" 

fancy  that  this  indulgence  of  the  flesh  is  not  unacceptable  to  God  ;  though 
God  himself  hath  enjoined  the  crucifixion  of  the  fiesh,  ~<vith  its  affections  anif 
lusts,  and  though  the  indulgence  of  these  hath  a  natural  and  dii-ect  tenden- 
cy to  draw  the  heart  from  God  and  the  thi7igs  above,  and  to  fix  it  on  the 
creatures  audon  things  beneath.  See  1  Cor.  vii.  29.  Gal.  v.  24.  Rom.  xiii.  14. 
2  Pet.  ii.  18.  Delicatus  es.  Christians,  si  et  in  sceculo  voluptatemconcupiscis  ^ 
immo  nimium  stultus,  si  hoc  existimas  vohiptatem.  Tertull.  de  sped. 

*  Blackmore's  Summary  of  Christian  Antiq.  Vol.  i.  p,  59.  and  many  other 
authorities  from  ancient  writers,  in  Spanli,     Theol,  oper.  Vol  iii,  p.  1216,  &c. 

t  Spanli.  Mist.  Christ,  ssjc.  iii.  p.  f48. 


G63  CONCLUSION. 

Ihis  asserted,  that  the  whole  Godhead  was  in  Ciiiist ;  and  this 
Paul,  that  the  Saviour  was  a  mere  man,  neither  coeternal  nor  con- 
substantial  with  the  Godhead.  Both  these  men,  as  well  as  some 
of  their  late  successors,  endeavoured  constantly  to  puzzle  the 
cause,  by  confounding  the  persons  with  the  substance^  and  by  using 
these  different  terms  for  one  and  the  same  idea. 

In  the  next  century  (i.e.  about  the  year  317  or  320)  sprang  up 
the  famous  Arius,  and  drew  away  great  multitudes  after  him. 
He  neither  wanted  art,  learning,  nor  ambition  :  And  he  employed 
these  (as  all  other  men  do,  who  have  not  grace)  to  subserve  his 
own  views  and  passions.     We  need  not,  however,  dwell  ufion  the 
man  arid  his  comniunicatio7i  ;  for  this  has  been  treated  of  by  a  va- 
riety of  authors  :  It  is  sufficient  for  us  to  mark  his  particular  er- 
ror concerning  the  divinity  of  the  Holy  Spirit.    As  he  denied  that 
the  Son  was  of  the  substance  of  the  Father,  or  consubstantial  with 
him,  but  was  a  creature  made  out  of  nothing^  though  before  all 
other  creatures ;  so  he  asserted,   that  the  Holy  Ghost  was  not 
God,  but  created  or  produced  by  the  Son,  and  inferior  in  all  re- 
spects to  him,  though  employed  by  him  in  the  work  of  creation. 
Thus,  in  his  view,  the  Holy  Spirit  was  the  creature  of  a  creature, 
or,  in  more  modern  language,  the   emanation  of  an  emanation. 
Consequently,  there  was  a  time,  when  the  Son  and  Holy  Spirit 
had  72  0  existence,  and  a  time,  when,  like  the  merest  maggots,  they 
began  to  exist.     Those,  who  maintained  these  priuciples,  were 
called  (by  a  wonderful  abuse  of  language)  fmre  Arians.     There 
were  many  sects  of  them,  who  had  the   same  common  parent, 
but  who  distinguished  themselves,  however,  from  their  brethren 
by  a  variety  of  names  and  opinions  in  this  matter,  in  which  they 
disagreed  as  well    amongst  themselves  as  with  the   orthodox- 
Hence,  generally,  after  the  names  of  their  several  leaders,  they 
were  called  Aetians,  Eusebians,  Eunoihians,*  Anomosans,  Eudox- 
ians,  Acacians,  Semi-arians,  and  the  like.     The  most  prevailing 
sect  of  these,  and  the  nearest  to  the  orthodox,  were  the  Senii-ari- 
ans,  who  maintained  that  the  Son  was  einnac-to?,  but  noto/tiose-ieg, 
i.  e.  that  he  was  oi  like  substance  with  the  Father,  but  not  of  the 
sarne  substance  ;  that  he  was  H/ce  the  Father  also  in  will  and  ofie' 
ration^  but  really  different  from  him  in  nature  or  essence.    The 

*  See  Eiinomlus's  Confession  of  Faith  in  Cave's  Hist.  Lit.  In  this  Confes- 
sion, he  says, "  the  Father  begat  the  Son,  not  according  to  his  own  substance^ 
but  according  to  his  -vlll,  and  that,  afterwards,  tTFctTjirty,  he  made  th« 
Holy  Spirit  by  his  own  proper  authority,  and  command,  and  yet  by  the  ener- 
gy and  active  power  of  the  Son." — A  little  below,  he  calls  the  Holy  Spirit— 
'  the  first  and  .^estest  of  all  the  ivorks  of  the  only  begotten.'' 


eONCLUSION.  3G9 

same  they  believed,  for  the  most  part,  coDcerning  the  Spirit.  Con- 
sequently, they  must  hold,  either,  that  there  is  but  one  person  in 
the  Godhead,  called  the  Father,  and  so  the  Son  and  Spirit  are  ab- 
solutely creatures  ;  or,  that  there  are  three  Gods,  of  three  dif- 
ferent substances,  who  have  only  the  relation  of  a  likeness  to  each 
other.  The  wit  of  man  cannot  devise  a  medium  between  these 
two :  And  let  a  man  take  either  of  the  two,  he  will  be  sure  of 
equally  contradicting  the  scriptures,  and  of  finding  himself,  one 
time  or  other,  in  the  wrong. 

Photinus,  Bishop  of  Sirmium,  from  whom  came  the  Photinians^ 
asserted  (about  20  years  after  Arius)  that  Christ  was  a  7nere  man^ 
without  any  being  till  he  was  produced  of  the  Virgin  Mary,  and 
that  the  Holy  Spirit  was  neither  God,  nor  a  person  in  the  God- 
head. He  also  asserted,  that  the  names  of  Father,  Son,  and  Spi- 
rit, belonged  to  one  and  the  same  individual  being,  and  that  the 
same  numerical  person  took  those  names  only  to  signify  some 
particular  operations.  In  this  opinion,  he  followed  the  Sabellianso 
He  wrote  elegantly  and  ably  against  all  heresies  but  his  own,  and 
is  said  to  have  been  a  learned  and  eloquent  man. 

About  the  same  time,  lived  also  Macedonius,  patriarch  of  Con- 
stantinople  ;  a  worthless  character,  and  fit  to  oppose  that  gracious 
Spirit,  whose  divinity  he  denied,  and  whose  influences  (to  say 
nothing  of  his  principles,)  his  whole  conduct  proved,  he  never 
felt.  He  was  one  of  those  worldly  priests,  who  aim  at  nothing  but 
riches  and  rank,  and  who  stick  at  nothing  to  obtain  them.  If  men 
■were  to  follow  Jerom's  advice,  they  would  avoid  such  clerical 
tradesmen,  and  scandalous  money-hunters,  as  they  would  the  pes- 
tilence.*    Macedonius  was  at  first  a  Semi-arian,  asserting  that 

*  J^egotiatorem  clericum  &  ex  inope  diviiem,  ex  ig^iobili  gloi-los^im,  quasi 
quandam  pestem  fuge. —  Ignominia  omnium  sacerdotum  est,  propriis  studere  di- 
'Atiif. — Dtlicattis  magister  est,  qui  plena  ventre  de  jejuniis  disputat.  SacerdO' 
tis  Christi  os,  njens,  ntanu^que  concordent,  Hieron,  ad  Nepot, — But  Chris- 
tianity  is  "  improved"  (say  some)  since  the  days  of  Jerom.  Perhaps  others 
will  ask,  In  what  ?  And,  perhaps,  others  again  will  take  up  the  complaint, 
^ung400  years  ago,  as  not  quite  inapplicable  now  : 

A  rnaximis  ad  vmiimutn, 

Vix  habet  unum  Jiliuin 

Religio  tarn  sacmiin, 

Qui  pure  propter  Dominiim 

Iteligionis  Imbitum 

Portare  videatur. 
This  4oggrel,  to  the  extent  of  51  stanzas,  is  entiUed  Planctus  Bertihardi 
Westerrodis ;  and,  if  it  have  no  other  merit,  it  has  the  merit  of  being  a  wit- 
ness for  truth  in  that  dark  age,  the  X4th  century.  It  is  mentioned  by  Fl. 
jUyricus  the  author  of  the  Catalogjis  testium  veritatis,  and  preserved  at  full 
Jength  by  Baselius  in  his  Sutpitivs  Belgicus.  p.  150, 

VOJ,.  n,  Y  y 


570  CONXLUSION. 

the  Son  was  of  the  like  substance,  but  not  of  the  same  substance 
with  the  Father,  and  yet  not  a  creature.  When  the  fiure  Arians, 
■who  advanced  him  to  the  chair  upon  tlie  rwmder  oi  J'aul  the  ffood, 
found  he  was  not  fiurcly  their  own  ;  they  drove  him  Irom  it :  And 
then,  to  draw  away  disciples  after  himself,  he  set  up  a  new  heresy, 
or  rather  new  modelled  an  old  one.  Agreeing  with  the  Semi-ari- 
ans  concerning  the  Son,  he  opposed  himself  particularly  against 
the  Holy  Ghost,  and  denied  him  to  be  God,  or  a  divine  person,  or 
even  to  have  any  person  or  substance  at  all ;  maintaining,  that 
the  Spirit  was  a  mere  created  energy,  imparted  to  the  Son,  and 
divided  among  all  other  animated  beings.  Hence  he  and  his  fol- 
lowers v/ere  called  nvevf^eclof^xx"''  J^it^hicrs  against  the  Sjiirit  ; 
for  the  censure  of  whom  the  second  general  council  was  convened 
at  Constantinople,  in  t!ie  year  384  ;  as  the  first  general  council 
■was  at  Nice,  60  years  before,  for  the  condemnation  of  Arius.* 

In  the  fifth  century,  another  sect  was  raised  against  the  doc- 
trine of  the  Trinity,  which  proceeded,  in  a  great  measure,  upon 
the  notion  of  Sabellius,  The  professors  of  it  were  called  Theo- 
paschitcE,  "  God  sufferers,"  or  Fullonians,  from  Peter  Fullo,  Bi- 
shop of  Antioch,  their  leader.  This  tribe  asserted,  that  the  whole 
Trinity  suffered  upon  the  Cross  ;  and  therefore  they  addressed 
the  trisagion  or  doxology  to  Christ  alone,  as  the  representative  of 
the  Trinity,  or  the  man  in  whom  the  Trinity  was.  With  rcsptx: 
to  the  person  of  Christ,  they  came  very  near,  if  not  quite  to  the 
Eutychians  or  Monophysita;  who  so  confounded  his  two  natures, 
as  to  represent  the  hmuan  to  be  absorbed  in  the  divine,  and  to  lossi 
thereby  its  own  proper  existence. 

About  the  end  of  the  same  century,  or  (according  to  Cave)  yL 
the  very  beginning  of  the  next,  appeared  the  celebrated  Johannts 
Grammaticusj  called  Philoponus  from  his  constant  study  ;  a  man- 

I 
*  See  tlie  Sum  of  these  and  other  councils,  dig'estod  byBartliolomew  (Jar- 
ranaz,  formerly  Archbishop  of  Toledo.  Df  his  -work,  it  m:iy  be  said,  thiA:  it 
\v\\\  g-ive  a  Protestant  reader  a  sufficient  idea  of  the  several  counciJ.y  ;  and 
of  the  aiilkor,  that  beinc^  suspected  of  inchninff  to  Protestantisni,  he  was 
imprisoned  by  the  inquisition,  and  his  arcliiepiscopal  revenues  were  ccnfi'  - 
catcd  to  the  king- of  Spam.  J5y  appealing',  iixkcd,  to  Rome,  he  save/l  his 
life,  but  not  his  see  ;  for  he  died  many  years  after  in  a  private  statit)n.  Thu- 
nnus  says,  he  knew  him  ;  and  that  his  leaming'j  integrity,  and  the  holiness 
of  his  converfiation  were  such,  as  made  liim  worthy  of  his  dijjnily.  Set  blei- 
tlan'sGom.  App.  p.  43.  Tlie  reader,  however,  should  be  cautioned  of  a  Ha- 
gT.-int  error,  committed  in  the  acts  of  the  L.aodice.an  council,  c  "S.  wjvch  the 
Papists  have  entitled,  De  his  qid  anouuis  to/m/r,  instead  of  ANcr/yis,  and 
which  would  otherwise  have  directly  opposed  tlicir  creature -worship.  Car- 
••anza  lias  followed  them  In  his  Sum,  printeil  in  1:j52.  Theodore!  cxposrd 
rhis  mistake  acccrdinsj  to  Ganar.  v.  upera.  p.  5G5 


CONCLUSION.  .      371 

■who  for  his  shining  talents  as  a  philosopher  was  certainly  respec- 
table, hut  who,  too  little  like  a  professor  of  Christianity,  abused 
those  talents  to  the  mean  purpose  of  his  own  applause.  "  Tcr- 
ilullian  (says  Cave)  long  ago  justly  observed,  that  phildsophers  in 
the  Church  have,  for  the  most  part,  been  the  Patriarchs  of  here- 
tics." He  had  studied  Aristotle  and  Plato  ;  and,  like  Origcn  with 
many  others,  he  endeavoured  to  corrupt  the  simplicity  of  divine 
truth,  with  the  dogmas  of  the  schools  and  the  language  of  error. 
Thus,  the  scholar  is  as  liable  to  be  befooled  in  divine  things  by  the 
subtleties  and  jargon  of  human  science,  as  the  unlettered  man  by 
the  wrong  apprehensions  of  ignorance.  Neither  the  one  nor  the 
other  can  be  safe,  one  moment,  from  delusion,  but  by  a  wisdom 
and  direction  very  superior  to  their  own.  Philbponus  was  cheat- 
ed by  his  philosophy  to  believe,  that  fierson  and  nature  are  the 
samc^  which  was  the  common  confusion  of  the  heretical  depra» 
vers  of  the  Trinity  ;  and  he  was  hardened  in  that  cheat  by  a  con- 
cern for  his  own  glory,  and  the  pride  of  not  yielding  to  an  adver- 
sary. His  heresy  consisted  in  maintaining,  that  in  the  Trinity 
there  ai'e  three  substances  or  natures  ;  and  yet  he  inconsistently 
enough  urged,  that  there  are  not  three  Deities  or  Gods.  But  this 
consequence  is  unavoidable  upon  his  hypothesis  ;  and,  therefore, 
he  and  his  abettors  were  liot  unjustly  called  Tritheists,  or  main- 
tainersof  the  doctrine  of  three  Gods. 

Joachimus  of  Calabria,  an  Abbot,  who  flourished  about  the  year 
{200,  was  condemned  by  the  Lateran  council,  1215,  for  accusing; 
Peter  Lombard,  the  famous  master  of  the  sentences,  of  asserting 
that  there  was  a  quatcrrdty  rather  than  a  Trinity  in  the  Godhead  ; 
because,  beside  the  three  persons,  of  whom  one  begat,  the  other 
was  begotten,  and  the  third  proceeding,  he  held  that  there  was  a 
commo7i  essence^  neither  begetting  nor  begotten,  nor  proceeding , 
and  so  was  distinct  from  the  Father,  Son,  and  Holy  Ghost."* 

Nothing  more,  respecting  the  Trinity,  appears  to  have  been 
started  in  this  dark  and  barbarous  age  of  the  world,  immersed  in 
Romish  superstition  and  ruled  by  Papal  tyranny  ;  till  Gregory 
Palamas,  Archbishop  of  Thessalonica,  about  the  year  1334,  was 
accused  of  believing  in  two  Gods,  because  he  distinguished  be- 
tween xh&  divine  essc?ice,  and  its  energy  or  act.  Palamas  was  a 
Greek,  and  hated  by  some  I^atin  nlonks,  who  determined  to  find, 
or  say,  whatever  they  could  against  him.  Men,  thus  happily  dis- 
posed, may  possibly  obtain  credit  among  themselves  ;  but  it  must 

'■  Sparai.  Hist.  CVr-I:jt,  ssc  x-iii.p.  169",  Tarranzs  Svi-nmc  Cor?r('?,  fol.  421. 


S72  CONCLUSION. 

be  through  an  excess  of  liberality  indeed,  if  they  gain  any  thing: 
better  than  pity  elsewhere. 

With  the  much-needed  reformation  Came  in  a  world  of  errors, 
some  of  which  arose  from  the  most  glaring  impiety  and  licen- 
tiousness. There  seemed  an  endeavor  among  many,  not  only  to 
shake  oft'  those  fetters  which  had  been  so  long  unjustly  imposed 
upon  men's  consciences,  but  to  shew  that  men's  consciences 
were  to  have  no  bounds  at  all,  and  that  the  word  of  God  himself, 
instead  of  being  a  test  for  all  men,  was  now  to  submit  to  those 
tribunals  of  reason  or  fancy,  which  every  man  might  presume  he 
had  a  right  to  set  up  for  himself.  And  as  most  of  these  judges  had 
a  law  of  their  own,  or  made  one  for  themselves  ;  it  is  not  at  all 
miraculous,  that  there  have  been  almost  as  many  determinations, 
as  men,  and  that,  upon  this  ground,  no  two  men  should  have 
thought  alike.  They  not  only  invented,  therefore,  a  thousand 
iiev/  opinions,  but  industriously  revived  many  of  the  old,  which 
either  suited^  or,  by  lopping  off  some  excrescences,  might  be 
made  to  suit,  the  genius  of  the  times.  The  Papists  had  covered 
every  thing  with  mystery,  and  crammed  it  down  by  force  :  In  op= 
position  to  all  this,  which  was  bad  and  impious  enough,  there 
arose  a  set  of  men,  who,  pretending  to  join  with  the  wise  and 
pious  reformers,  and  taking  advantage  of  the  general  liberty,  en 
deavored  to  subvert  the  Christian  religion  itself,  by  laying  it  down 
for  a  principle,  that  all  true  religion  was  not  mysterious,  or  that 
there  ought  to  be  no  mystery  in  religion,  or  that  whatever  was 
mysterious  in  x'eligion  was  altogether  wrong.  This  foundation 
turns  the  Bible  out  of  its  place,  and  sets  up  reason,  the  reason 
of  every  man,  and  consequently  the  different  and  jarring  rea- 
sons* of  all  men,  to  be  the  infallible  judge  in  spiritual  contro- 
versies.  Under  this  usurpation  of  reason,  it  is  no  wonder  that 
Ih^  Mosaic  account  of  the  creation,  the  fall  of-  man,  the  pro- 
phetic rites  of  the  Jews  (for  all  their  institutions  had  the  voice 
of  prophecy),  the  doctrine  of  the  trinity,  the  incarnation  oi 
Christ,  the  satisfaction  and  atonement  of  Christ,  the  descent  of 
the  Holy  Ghost,  his  communion  with  his  people,  and  the  other 
doctrines  cf  the  gospel  dependent  upon  these,  were  altogether 
exploded.  Reason  could  not  understand  these  ihuigs ;  "  there- 
lore,  says  reason,  they  are  false."  If  faith  would  urge,  "  that  they 
aye  the  things  of  God,  which  no  man  can  know  but  the  Spirit  cj 

God  ;,  reason  answers,"  I  will  take  no  evidence  but  what  comes 
> 

*  Austin  quotes  from  Varro,  that  there  were  no  less  than  288  different 
opinions  of  philosophers  upon  o7ie  single  question.  «*  What  is  the  sximmu-:, 
bonum^  or  ciiief  good  ?"  JDvciii^  Dei.  1.  six.  c  i. 


CONCLUSION.  373 

10  my  own  propei*  sense,  and  will  believe  the  attestation  of  no 
man,  not  even  of  God  himself,  unless  the  same  miracles  are  set 
before  me,  as  are  stated  to  have  happened  unto  them."    Thus 
reason  very  modestly  proposes  that  God  shall  continue  to  inter- 
rupt the  laws  of  nature  constantly  (for  every  man  to  the  end  of 
time  may  plead  this)  for  her  satisfaction ;  and  then  she  will  do 
him  the  honor  to  believe  that  the  Almighty  can  tell  no  lie  ;  but, 
not  before.    She  will  upon  this  condescend  to  own,  that  possi- 
bly He  may  be  right  in  some  other  assertions  concerning  his  own 
divine  nature,  and  that  the  gospel,  though  it  may  be  rather  mys- 
terious to  her  after  all,  shall  have  leave  to  be  credited  a  little  in 
the  world.     But  as  God  never  meant,  that  his  gospel  should  be  a 
subject  of  depraved  reason^  but  of  gracious  faith  ;  there  is  no 
hope,  but  that,  as  it  ever  hath  been,  so  it  ever  will  be,  a  stone  of 
stumbling  and  a  rock  of  offence  to  thein^  ivho  stU7nble  at  the  word, 
being  disobedient,  ivhcreunto  also  theij  rjere  afifiointed,  1  Pet.  ii.  8- 
— ^"  I  cannot  understand  all  this,"  says  reason  j  To  which  the  best 
answer  is  ;  «  it  would  not  be  true,  if  you  could.     You  perfectly 
vmderstand  nothing  :  How  then  can  you  presume  to  comprehend 
the  Infinite  Cause  of  all  things  ?"* 

*  If  it  be  objected,  that  this  method  of  disclaiming  the  agency  of  reason 
in  religiovis  matters,  tends  to  open  a  door  to  enthusiasm  and  all  manner  ot" 
nonsense  ;  it  may  be  answered  liberally,  that  to  the  religion  of  Jesus  Christ 
there  can  propei"ly  belong  no  nonsense,  which  is  a  ridiculous  repugnance  to 
trruth,  nor  enthusiasm,  which  is  a  serious  abuse  of  it;  so  that  a  wild  profes- 
sion is  not  a  true  one.  And  with  respect  to  the  use  of  reason,  it  bemg  a-i 
excellent  gift  of  God  originally  periect  in  our  nature,  it  is  to  be  regardtc!, 
though  now  depraved,  in  all  things  but  those,  which  are  above  its  powers, 
as  all  divine  things  most  certainly  are ;  and  on  these  therefore  it  would  be 
irrational  to  employ  it.  As  this  objection  is  of  much  importance,  it  may  b'; 
worth  while  to  give  it  a  short  consideration. 

The  case  o/"  Enthusiasm  brief y  stated. 

That  there  is  an  intercourse  upon  the  business  of  salvation  between  the  Spi= 
fit  of  God  and  the  spirits  of  men,  really,  powerfully,  and  eftectually,  cannot 
be  doubted  or  denied  by  those,  who  v/ill  receive  tlie  authority  of  the  follow  - 
ing  scriptures  among  many  others  : 

John  iii.  5.  vii.  39.  Rom.  viii.  2,  9,  11,  16,  26.  Gal.  iii.  14.  Eph.  ii.  18.  1  Pc. . 
iv.  14.  John  xvi.  1-3.  Rom.  xiv.  17.  1  Cor.  vi.  19.  Titus  iii.  5. 

What  these  scriptures  (which  are  the  wise  revelation  of  God)  promise,  tei  ■ 
tify,  and  explain,  as  the  undoubted  privilege  of  all  real  Christians,  canno', 
therefore  be  nonsense,  nor  yet  what  is  usually  understood  by  enthusiasm.  This 
Last  term  then,  in  its  common  evil  sense,  must  be  applied  to  something  xeiy 
different  from  the  ^race  of  God  or  (what  is  the  same)  tiie  operation  of  his  Holj 
Spirit,  enlivening,  enliglitening,  and  enabling  the  souls  of  his  people ;  or, 
while  we  pass  strictures  upon  men  and  their  errors,  we  may  extend  our  cen- 
sures unwarily  to  the  truth  of  God  itself  Tlie  real  Christian  "  does  not  only 
believe  (says  Mr.  Addison,  who  will  not  be  suspected  tor  a  fanciful  devotee) 
but  feels  there  is  a  Deity.  He  has  actual  sensations  of  him ;  his  experiencf; 
concurs  ■with  his  reason ,  h$  sees  him  more  and  more  in  all  his  intercowses 
with  him,  ay.d  even  in  this  life  alnwct  losea  his  faith  in  conviaion.    Iiv  short , 


374  CONCLUSION. 

Reason  has  fled  from  this  humiliating  ground,  and  set  up  a  re- 
ligion, or  rather  a  variety  in  religion,  of  her  own.  We  will  only 
take  the  chief  of  those  into  view,  which  most  nearly  relate  to  the 
subject  of  these  essays;  only  premising,  that  all  the  sects,  we 

the  person  who  has  a  firm  trust  on  the  Supreme  Being"  is  powerful  in  his 
power,  wise  by  his  wisdom,  happy  by  Ms  happiness."  Sped.  No.  465  and 
441.     Will  any  man  call  this  enthusiasm  ? 

It  is  riglil  to  ask  then  ;  What  is  properly  enthusiasm,  that  dangerous  evil, 
against  which  we  hear  so  loud  an  alarm  in  the  world  ? 

It  cannot  be  gross  vice  or  immorality ;  for,  generally,  vicious  and  immo- 
ral people  exclaim  vehemently  against  it.  Nor  is  it  carelessness  or  uncon- 
cern about  salvation ;  because  the  more  Indifferent  the  people  are  in  that 
respect,  the  more  violent  is  their  outcry  upon  the  matter.  Is  it  then  an  en- 
thusiasm in  the  pursuit  of  the  world's  pleasures,  riches,  and  honors .''  In  the 
chace  of  its  gaieties,  parade,  and  professions  .'  Certainly  not ;  for  this  is  by 
no  means  an  enthusiasm  condemned,  but,  if  successful  especially,  admired, 
followed,  and  crowned  with  applause.  Nobody  puts  a  stigma  upon  people 
v/ith  these  accomplishments,  nor  believes  them  to  merit  the  odious  title  of 
entlmslastic  creatures,  if  even  life,  health,  and  substance  are  wholly  laid  out 
upon  tliese  objects. 

On  the  other  hand  (as  we  have  seen)  the  impressions  of  divine  grace,  and 
all  their  "  sober  certain' y  of  waking  bliss,"  must  be  above  the  imputation  of 
any  ill  name;  or  God  and  his  truth,  however  impossible  in  fact,  will  seem 
to  fall  under  condemnation. 

Yet  this  mark  of  infamy  is  placed  only  upon  religious  professors.  'Tis  a 
something  in  religion  which  is  thus  branded  ;  and  if  it  deserve  the  brand. 
Jet  it  for  ever  wear  the  shame.  But  it  can  only  deserve  this,  by  being  con- 
trary to  the  express  and  written  word  of  God. 

Agreeably  to  this  principle  ;  the  true  definition  of  religious  entliuslasm 
(not  regarding  the  misapplication,  but  the  commonly  received  sense,  of  the 
term)  may  be  somewhat  like  the  following  : 

An  elevation,  conceit,  effusion  or  inflation  only  of  tlie  human  mind,  under 
t!ie  impulse  of  v,hich  it  pretends  to  think  or  act  in  I'eligious  concerns,  with- 
out having  or  without  regarding  tiie  proper  warrant  of  God's  written  word, 
which,  being  fixed  in  its  canon  and  closed  in  its  propliecy,  is  now  the  only 
settled  rule,  law,  and  testimony,  by  which  all  the  circumstances  of  religion 
are  to  be  pro\cd  and  determined. 

If  this  definition  be  correct,  we  shall  find  the  censure  of  enthusiasm  to  fal! 
upon  two  sorts  of  persons.  First,  tliose  who  pretend  to  divine  inspiration, 
while  they  arc  only  warmed  by  a  deluded  fancy,  above  tlie  word  of  God  and 
keyond  its  sanctions  :  And,  secondly,  those  %vho,  rejecting-  all  supernatiu-al 
aids  or  (what  is  tlie  same)  the  particular  efficacy  and  omnipotence  of  those 
aids,  arc  so  vain!;/  puffed  up  by  their  fleshly  mind,  as  not  to  hold  the  head{Chvisi\ 
for  spiritual  nonrishmevt  or  erudition,  and  by  folloiving  their  o-uin  spirits  ven- 
ture to  intrude  into  those  things  -ivJiich  they  have  not  seen  ;  and  therefore  pro- 
ceed -withotU  the  v/ord  and  against  it.  Both  of  these  act  upon  the  same 
common  principle,  however  diilerent  the  effect ;  their  own  natural  and  corrupt 
ed  mind  being  ruler  and  guide  in  both.  For,  as  tiie  one  sort  is  borne  aloft, 
by  a  wild  and  unbounded  imagination,  the  other  blindly  follows  a  corrupt 
and  incapable  reason ;  which  two  are  different  powers  indeed,  but  are  how- 
ever powers  alike  of  the  same  human  understanding. 

Upon  this  view  of  the  case  then,  it  may  appear,  that  the  depraved  energy 
of  fallen  man,  if  it  attempt  divine  things  without  assistance  or  without  rule, 
js  urged  by  that  arrogance  or  inflation  of  an  undisciplined  soul,  which  de- 
serves the  name,  because  it  bears  tiie  nature  of  enthusiasm  ;  and  consequent- 
ly  tliat  those  are  the  religious  enthusiasts,  wlio  presume  to  soar  above  God's 
revealed  wisdom  in  hi$  -.vord,  or  wcteud  lo  obtain  divine  knowledge  without 


CONCLUSION.  373 

shall  mention,  pretend  a  regard  to  the  scripture,  so  far  at  least  as 
it  can  be  wrested  to  support  their  respective  opinions.  As  to 
those,  who  are  such  masters  in  reason,  as  to  reject  the  Bible  al- 
together; it  would  be  too  foreign  to  our  matter,  and  require  too 
long  a  discussion  for  this  place,  even  if  it  had  not  been  sufficient- 
ly done  already,  which  indeed  it  has  been  by  Dr,  Leland  and  by 
several  others. 

Some  of  the  German  Anabaptists,  among  other  points,  thought 
perversely  of  the  Trinity,  holding  the  three  fiersons  to  be  three 
essences^  different  from  each  other  in  nature,  power,  and  glory, 
and  maintaining  that  their  unity  consisted  only  in  that  kind  oi  will 
and  consent  of  operation,  which  may  subsist  between  two  or  three 
kings,  or  did  subsist  among  the  disciples  of  Jesus.  They  also 
held  the  same  opinions  with  Marcion,  Cerdon,  Sec.  concerning 
the  person  of  Christ  and  respecting  the  divinity  of  the  Holy  Spi- 
rit. They  took  their  composition  from  Arianism  and  the  enthu- 
siasms of  some  ancient  heretics,  and  wrought  it  up,  with  some 
•wild  conceptions  of  their  own,  for  a  new  sect  or  sects,  to  which 
they  gave  a  new  denomination.  It  is  right,  however,  to  say,  that 
the  northern  Anabaptists  in  Germany,  and  the  society  called 
Baptists  in  England,  Avere  always  people  of  a  different  stamp; 
the  latter  of  whom  arc  for  the  most  part  of  the  same  principles 
■with  our  Congregationalists  or  Independents,  excepting  in  the 
article  of  baptism. 

About  the  same  time  with  these  Anabaptists,  the  famous  Mi- 
chael Servetus  made  his  appearance,  for  the  trouble  and  disgrace 
of  the  reformation.  It  is  an  old  remark ;  "  Where  God  founds  a 
church,  the  Devil  will  build  a  chapel."  It  was  permitted  to  be 
so  in  this  case;  and  the  reason  of  it  maybe  seen  in  1  Cor.  xi.  I9> 
The  Devil  chuses  his  instruments,  for  the  most  part,  with  his 
usual  sagacity  :  and  Servetus  in  respect  to  the  abilities  of  his 
mind  and  to  his  literary  attainments,  was  qualified  to  do  honor  to 
a  better  patron.  Like  his  master,  he  was  indefatigable,  and  is}ent 
to  and  fro  in  the  ecrth,  and  -lualking  nfi  and  down  in  it.     He 

divine  teaching',  and  to  act  and  determine  in  spiritual  things  by  the  .strength 
of  their  own  weak  and  incompetent  faculties. 

Nothing  has  been  said  here  of  diabolical  impressions,  because,  whatever 
they  may  act  upon  the  human  mind,  tliey  so  act  according  to  the  mode  of 
its  corruptions  and  depravities,  that  the  result  can  only  be  the  same  abuse 
or  contradiction  of  the  revealed  will  of  God,  and  therefore  must  merit  no 
other  name. 

In  confirmation  of  these  sentiments,  the  reader  is  requested  attentively  to 
compare  the  following  scriptures.— Isa.  viii.  20.  John  viii.  47-  1  John  ii.  5. 
Matth.'xxiv.  25. 1  Cor.  ii.  11,  &.c.  ili,  16  Rph.  ii  18.  Phil  iii  .'^.  1  John  iv.  l'^. 
Tude  19.  Luke  xxvi.  45.  John  xv  5. 


sre  CONCLUSION^ 

wrote  much,  as  well  as  travelled  much,  and  took  uncommon 
pains  to  disseminate  his  opinions,  or  rather  the  opinions  of  Paul 
of  Samosata,  which  he  improved  in  their  error.  He  opposed  the 
doctrine  of  the  Trinity  with  the  utmost  virulence,  and  led  the 
way  for  the  Socinians ;  upon  which  account,  perhaps,  it  is,  they 
are  so  exceedingly  zealous  to  defend  his  reputation.  Spanheim, 
who  at  least  was  as  likely  to  know  correctly  about  him  as  they, 
informs  us,  that  he  was  homo  ad  omncm  imfirobitatevi  effictus^ 
"  a  man  framed  for  all  sorts  of  wickedness.'**  Yet  this  unhappy 
man  could  sit  down  to  correct  proofs  of  a  Latin  Bible,  printed  at 
Lyons,  and  to  write  a  preface  and  marginal  notes  for  it,  after  the 
declaration  of  his  principles.  He  went  farther:  for  he  entitled 
one  of  his  books,  the  Restitution  of  Christianity  ,•  though  it  tends 
to  sap  the  very  foundation  of  all  Christianity.  With  this  conduct 
he  pretended  to  believe,  that  the  Bible  was  a  divine  revelation  : 
and  yet  he  wrote  many  things  in  direct  contradiction  to  it.  He 
followed  his  ov/n  ingenuity,  which  is  generally  allowed  to  have 
been  great ;  and  this  seems  to  have  misled  him  in  warping  the 
scriptures  to  a  pre-conccived  system,  which  he  maintained  with 
such  an  intemperance  of  language  and  heat  of  spirit,  as  certainly 
could  give  neither  himself  nor  his  opinions  any  weight  or  value. 
He  was  a  metaphysician,  and  thought  to  comprehend  by  rtasow, 
what  on}y  is  delivered  to  the  Church  as  an  article  oi  faith.  No 
■natural  mati  can  endure  this  hidden  wisdom  of  God  (as  the  Apos 
tie  calls  it)  ;  nor  even  allow  it  to  be  wisdom  at  all,  because  hidden 
from  him.  Servetus  deserves  to  be  placed  at  the  head  of  modern 
Anti-trinitarians,  and  maybe  esteemed  the  wretched  martyr  of  a 
bad  cause.  The  putting  him  to  death,  however,  cannot  well  be 
justified,  if  it  was  adjudged  only  for  his  heterodox  principles ; 
and  serves  to  shew  in  that  case,  that  good  men,  left  to  tlie  pas- 
sions of  their  own  corrupt  hearts,  are  capable  of  doing  very  ill 
things. 

Soon  after  S^ervctus  the  Spaniard,  Valentinus  Gentilis  an  Ita- 
lian, nevily  vamped  up  the  opinion  of  John  Grammaticus  or  Phi- 
loponus,  and  contended,  in  opposition  to  the  Unitarians,  that 
there  were  three  eternal  Spirits,  numerically  different,  and  dif- 
ferent in  degree.  This  was  Tritheism,  or  the  opinion  of  three 
Gods,  wi^h  a  witness.  Yet  he  found  followers,  and  especially  in 
Poland  and  Transylvania.  These  followers,  aiming  to  improve 
their  master's  opinions  carried  their  refinements  so  far,  as  to  rc- 

*  C\risc.  Sacr.  ^nt.  Lib.  x.  col.  1544.  See  to  the  same  effect,  Melch. 
Aclam.  in  vit.  Calvinj.  p.  89 


CONCLUSION.  sry 

produce  the  different  depjrees  of  Arianism  and  Socinianism,  which 
iVom  that  time  to  this,  have  so  eminently  edified  the  world  in  all 
things  but  one — the  true  knowledge  of  God,  by  a  life  of  faith  and 
communion  with  him.  But  this,  according  to  them^  is  a  mere 
error,  in  religion ;  and,  on  the  other  hand,  according  to  the  Bi- 
ble, all  religion,  which  does  not  end  in  this,  is  mere  delusion. — 
These  are  wide  extremes  ;  and  the  Bible  must  be  cut  up  and  fra- 
nied  anew,  before  they  can  be  reconciled. 

In  this  first  age  also  of  the  reformation,  arose  the  famous 
Lselius  Socinus,  an  Italian  of  family  at  Sienna,  and  his  memora- 
ble  nephew  Faustus.  The  uncle  was,  according  to  Spanheimj 
a  consociate  with  Bernard  Ochin,  with  Gentilis  abovementioned, 
and  several  others,  to  the  number  of  forty  in  the  whole,  in  the 
Venetian  territory.  These  people  being  for  the  most  part  men 
of  acknowledged  abilities  with  respect  to  httman  attainments,  set 
up  and  propagated,  by  combining  the  old  heresies  of  Paul  of  Sa- 
mosata,  of  Photinus,  of  Pelagius,  and  in  some  degree  of  Arius, 
a  new  and  famous  heresy,  which,  from  the  Socini  its  principal 
founders,  is  now  well  known  by  the  name  of  Sociniasism.  From 
their  Racovian  school  in  Poland,  this  error  has  spread  itself,  and 
particularly  in  the  countries  professing  Protestantism,  through 
all  Europe.  It  is  (among  the  pure  Socinians  at  least)  not  many 
removes  from  Mahomedism  ;  insomuch,  that  one  Adam  Neuser, 
a  German  theologist  of  the  Socinian  order,  openly  espoused  the 
Turkish  religion,  was  circumcised  at  Constantinople,  and  pres- 
tsed  his  example  upon  his  brethren ;  which  he  might,  not  very 
inconsistently,  do ;  the  ground-work  of  the  two  religions  being- 
pretty  much  alike.  For  though  (as  it  hath  been  observed)*  not 
one  example  can  be  produced  of  a  Turk  turning  Christian^  or  to 
any  other  religion  ;  yet  for  a  Socinian,  who  renounces  that  distin^ 
guishing  tenet  of  Christianity,  the  divinity  of  Christ  and  the  Spi' 
rit,  to  commence  Mahometan,  is  rather  an  easy  than  a  violent 
transition.  And  there  have  been  people  among  us  of  the  Socinian 
leaven,  who  have  tacitly  acknowledged  this,  by  proposing  a  for- 
mal renunciation  of  the  doctrine  of  the  Trinity,  in  order  to  win 
the  Turks,  "  who,  (as  one  pleasantly  says)  pray  five  times  a  day 
that  they  may  never  become  Christians."  Perhaps  some  of  them 
■would  think  it  rather  hard,  if  they  were  obliged  to  pray  half  -so 
often,  that  they  might  never  become  Turks. 

After  the  Socini,  uncle  and  nephew,  the  most  considerable 
abettors  of  this  opinion  abroad  have  been  Ostorodfus,  Crellius, 

*  Ives's  Trav?h  through  Pm^sia,  p.  318. 
VOL.  ir.  '  Z  z 


J/B  CONCLUSION 

Smalcius,  VolkeJius,  Conrad  Vorstius,  Sec.  The  names  at  hom& 
are  too  numerous  to  be  mentioned  ;  and  it  might  seem  likewise 
invidious  to  mention  them.  Suffice  it  therefore  to  add,  that  these 
great  masters  of  reason  have  been  very  well  answered  by  several 
English  and  foreign  divines ;  among  the  former  of  whom  Dr. 
Jonathan  Edwards,  whose  Preservative  ag'ainst  Socimanism  might 
be  recommended  to  an  English  reader,  was  none  of  the  least. 

So  mueh  has  been  said  about  reason'm  religion  of  late  years, 
that  one  would  almost  think,  its  panegyrists  had  mads  a  new 
discovery,  or  that  it  was  a  new  creation  dropped  from  the  clouds- 
The  whole  discourse  of  some  men,  in  this  age,  turns  entirely  in 
fayouT  of  rational  religion,  as  though  this  kind  of  religion  was 
either  a  new  thing,  or  (what  seems  most  likely  to  be  the  opinion 
of  its  advocates)  the  Christian  religion  was  never  found  rational 
before.  And  so  because  the  doctrines  of  Grace  have  been  abused 
by  fanatics  and  hypocrites ;  they  think  it  impossible  to  go  too  fai' 
into  the  opposite  extreme:  and  hence  they  deny  grace  and  its 
operations  all  together.  High  encomiums  are  raised  therefore, 
at  present,  upon  people  of  cool  piety-j  and  moderate  devotion  ; 
which  terms  are  not  to  be  quarrelled  with,  if  used  in  a  true  sense  : 
but,  when  they  are  employed  to  cover  laxness  of  principle  and 
formality  in  religion,  one  cannot  help  saying,  that  the  piety  of 
such  men  is  cool  enough  indeed,  chilling  cold,  without  warmth 
of  love  either  to  God  or  man.  Their  devotioijs  will  certainly  be 
very  moderate  upon  this  ground  ;  and  there  is  no  sort  of  fear,,  that 
they  should  happen  to  be  over-strained.  Of  this  reasonable  piety 
of  the  age,  it  may  be  said,  without  breach  of  charity,  because  it  is 
a  melancholy  truth,  that  it  is  not  founded  upon  the  word  of  God, 
nor  supported  by  the  grace  of  God,  nor  effected  to  the  glory  of 
God;  It  is  a  religion  of  mere  philosophy  or  ethics,  in  all  respects 
independent  of,  and  in  some  contradictory  to,  the  religion  of  Jesus 
Christ.  Dry  and  speculative  both  in  form  aiwi  matter,  it  has  no 
principle  to  mend  the  heart,  no  power  to  influence  the  life.  And, 
as  this  is  evidently,  from  the  sentiments  and  practice  of  its  pro- 
fessors, the  character  of  our  modern  rational  religion  ;  we  may 
well  wish  for  the  ancient  faith  to  revive  again,  and  to  resume  its 
former  credit  and  operation  in  the  world. 

And  what  is  this  reason,  of  which  we  hear  so  much  applause, 
and  see  so  little  bejiefit  ?— It  may  not  be  amiss  to  consider. 

As  God  creates  only  what  is  good  ;  so  reason,  before  the  fall, 
waspvire  and  perfect  reason,  and  adequate  to  its  proper  objects, 
Keason  is  that  faeulty  in  the  intellect  of  man,  which  combiiie<-- 


CONCLUSION.  379 

i<:Ieas,  and,  from  their  combination,  concludes  their  dae  result ;: 
and,  if  the  ideas  are  certain  and  conclusive,  the  deductions  will  be 
the  same.  This  faculty  in  man,  at  its  first  creation,  had  none 
l>ut  right  objects  for  its  exercise  ;  and  it  had  a  perfect  and  true 
power  to  form  and  collect  ideas  from  those  objects,  and  to  obtain 
just  conclusions  by  them.  There  was  then  no  cloud  thrown  over 
the  objects,  and  no  darkness  in  the  faculty,  which  was  to  be  em- 
ployed about  them  ;  but  they  perfectly  corresponded  with  each 
other,  and  led  all  the  powers  of  the  soul  into  truth.  This  happy 
state  of  reason  consisted,  not  only  in  the  purity  and  justness  of 
its  formation,  but  in  its  constant  communion  with  Him,  who  is 
uncreated  rectitude,  and  who  carried  it  on  consentaneously  with 
his  unerring  mind,  and  pointed  it  to  himself  as  to  its  final  object 
or  end. 

Upon  the  fall,  this  beautiful  scene  of  light,  truth,  and  peace, 
immediately  changed.  Reason  now  flowed  from  a  dark,  depra- 
ved, and  agitated  intellect ;  and,  of  course,  her  ratiocinations 
were  no  longer  carried  on,  either  with  God,  through  God,  or  to 
God.  Having  forfeited  communion  with  him,  and,  insensible  of 
the  greatness  of  that  benefit,  boldly  owning  no  assistances  from 
him;  it  preposterously  endeavours  to  collect  bright  ideas  of 
spiritual  things  from  a  benighted  world  of  matter,  and  to  form 
certain  and  exact  conclusions  of  truth  without  correspondence 
with  the  God  of  truth.  It  is  so  blind,  that  it  doth  not  know,  that 
its  faculty  has  lost  its  original  certainty,  and  that  the  mind  and 
every  thing  about  it  is  shut  up  in  a  darkness  thai  may  be  felt.  It 
is  often  at  a  loss  upon  the  most  trifling  earthly  subjects,  about  its 
own  powers  and  existence,  and  clashes  with  itself  in  each  individ- 
ual, and  Avith  its  own  operations  in  other  men.  All'  the  debates 
and  controversies  in  the  world  prove  the  weakness  and  insufficien- 
cy, and  from  thence  the  fall,  of  reason.  In  affairs  where  men 
have  no  other  guide,  and  lawfully  appeal  to  reason,  they  often 
differ  strangely,  and  rather  guess  at,  than  produce,  right  conclu- 
sions. In  this  •  humiliating  condition,  however,  reason  rejects 
the  very  notion  of  its  impotence  and  depravity,  though  proved  by 
every  circumstance  of  natural,  moral,  and  intellectual  evil ;  and 
ventures  to  act  from  itself,  concerning  divine  affairs,  in  a  manner, 
which  it  ought  not  to  do,  and  certainly  would  not  do,  if  it  were 
not  depraved.  All  the  other  faculties  became  partakers  of  this 
degeneracy  of  the  mind.  The  passions  and  affections  fell  into 
disorder,  quarrelled  at  once  with  the  rule  of  righteousness,  and 
yyith  each  other.    They  now  had  no  system  but  self ;  and  self  wa? 


380  CONCLUSION. 

too  much  at  variance  to  keep  up  a  system.  Each  appetite  of  the 
body,  each  passion  of  the  soul,  no  longer  adverting  to  the  particu- 
lar end  for  which  it  was  created,  the  good  of  the  whole  man  and 
the  Creator's  glory  ;  sought  its  own  immediate  gratification,  and 
gave  rise  to  those  jars  and  conflicts,  which  every  one  feels  within 
him.  But,  as  reason  is  the  appointed  natural  guide  to  the  attain- 
ment of  v/hatever  can  be  possessed  of  this  world  by  body  or  mind  ; 
each  a/ifictile  or  fiassion  makes  its  addresses  to  reason,  and  tempts 
it  to  become  its  advocate,  wrestles  with  it  to  prevail,  and  promises 
a  truce  to  the  conflict  within  upon  granting  its  terms.  Hence, 
according  to  the  respective  firedominancy  of  each  particular  af- 
fection, enfeebled  reason  becomes  a  dupe,  and  warps  all  its  con- 
clusions to  the  service  of  the  reigning  tyrant  within. — Thus,  the 
man,  whose^rs^  appetite  is  awAzV/o^z,  mistaking  the  object  of  true 
and  lasting  glory,  which  is  God,  lays  out  all  the  powers  of  his  rea- 
son to  subserve  that  ambition  in  the  aggrandizement  of  self.  Of 
this  Machiavel's  writings  give  us  a  monstrous  proof,  where  rea- 
son is  prostituted  to  work  into  system  all  the  selfishness  and 
horrors  of  the  most  restless  ambition. — ^Thus,  the  man  of  avo' 
rice,  having  lost  the  knowledge  of  the  true  riches,  endeavours  to 
gratify  his  lust  of  Aveahh,  by  forming  plans  to  scrape  up  all  the 
perishing  trash  within  his  grasp  upon  earth. — Thus,  the  man  of 
shew  or  /i.ricfc,  ignorant  of  the  beauty  of  holiness  or  spiritual  per- 
fection, strives  to  satisfy  his  passion  for  ornament  and  splendor, 
by  devising  modes  to  adorn  a  poor  corruptible  body,  and  by  ad- 
ding his  share  of  support  to  the  same  gaudy  fashions  in  the  rest 
of  the  world. — Thus,  the  man,  whose  desire  turns  upon  curiosity 
or  knowledge  (laudable  as  that  desire  is  above  most  others),  yet, 
having  none  at  all  for  true  erudition  or  a  divine  tutor,  pursues  the 
shadow  of  hqroan  learning  for  substantial  \1i9dom,  and  often  ima- 
gines that  to  be  true  science,  which  is  all  o/i/io.v'/io7i  in  itself,  and 
■which  at  the  best  is  but  falsebj  so  called  — Thus,  the  man  of  lust, 
•who  is  by  many  degrees  nearer  the  brutes  of  the  creation,  forget- 
ting the  chaste  affection,  which  God  gave  to  his  nature,  for  his 
own  comfort,  for  the  comfort  of  one  amiable  help-mate  endeared 
by  every  tie  of  the  most  unreserved  society,  and  for  the  general 
welfare  and  increase  of  mankind  ;  wanders,  in  direct  opposition  to 
this  elegant  as  well  as  benevolent  harmony,  from  female  to  female, 
for  the  indulgence  of  a  sensuality,  in  which  ;>oals  and  dogs  are  his 
rivals,  and  in  which  he  is  scarce  on  a  level  with  them.  The  same 
brutal  lust  will  prostitute  the  wretch'n  reason  to  contend  for  thisj 


CONCLUSION.  m 

as  it  hath  done  (and  with  great  learning  too)*  in  bot)ks  of  the  vi- 
lest obscenity ;  or  if  it  cannot  so  far  violate  reason,  through  some 
adventitious  checks,  as  to  constrain  her,  like  an  audacious  strum- 
pet, to  justify  indiscriminate  or  unlimited  amours;  it  will  urge 
her  to  become  advocate  at  least  for  some  further  license,  than  the 
marriage  oi pairs  can  allow.  Reason  may  shrink  for  a  while,  and 
plead  inexfiedience^  and  from  thence  that  the  practice  cannot  be 
natural^  ^.x\d.  then  further,  that,  consequently,  it  could  not  be  insti- 
tuted by  the  God  of  nature  :  But  strong  lust  will  bring  weak  rea- 
son down,  and  not  only  so,  but  turn  the  Bible  itself  into  a  shop  for 
licentious  wares,  and  find  drugs  in  it  to  provoke  and  stimulate  ap- 
petites, which  God  revealed  it  from  Henven  to  correct  and  sub- 
due. In  this  prostitution  of  religion,  lust  will  proceed  to  com- 
pel reason  to  urge,  from  the  condemned  hardness  of  some  men's 
heartSf  or  from  an  ancient  practice  which  doth  not  apply  to  any 
Christian  society  in  the  world,  the  establishment  of  a  commerce, 
which  would  overturn  and  dissolve  all  religious,  civil,  and  do- 
mestic oeconomies,  and,  from  a  masked  battery,  let  loose  the 
rakes  of  the  earth,  like  Romans  upon  Sabines,  to  reduce  the  worth 
and  comfort,  or  to  make  a  prey  of  woman-kind.f  Lust,  the  vilest 
lust,  shall  be  the  spur  and  the  spring  of  these  excogitations ; 
while  reason  and  the  scripture  shall  be  dragged  forth,  like  two 
pimps,  to  procure  for  or  defend  emotions,  with  which  reason  (de- 
praved as  she  is)  has  nothing  to  do,  and  which  the  scripture,  un- 

tortured,  in  the  very  end  and  design  of  it,  expressly  condemns 

Thus,  also,  the  Atheist  having  lost  sight  of  God,  suborns  his  rea- 
son to  deny  his  very  being,  and,  like  the  ostrich  hiding  his  head  in 

*  The  atithor  is  sorry  to  stain  his  page,  in  evidence  of  this  assertion,  with 
the  names  of  Peter  Arctin,  Sanchez  the  Jesuit,  and  the  truly  infamous 
Adrian  Beverland ;  all  men  of  fine  parts  and  learning,  but  who  abused  them 
(like  the  wits  of  Charles  the  second's  court)  to  tlie  most  brutal  and  indecent 
purposes. 

f  Bernard  Ochin  was  the  first  Protestant,  who  wrote  in  defence  of  Polyga. 
my,  and  was  well  answered  by  Beza.  In  the  last  century,  several  authors 
a.ppeared  to  justify  this  practice,  both  in  Germany  and  England,  some 
anonymously,  and  others  under  fictitious  names,  who  were  answered  abroad 
by  the  elder  Spanheim  in  his  Dubia  Evanrr-elica,  Vol.  II.  by  Johajines  Musxur., 
in  a  Latin  dissertation  ;  by  Walter  Schluter,  chaplain  to  the  king  of  Den- 
mark, in  the  German  tongue ;  and  by  the  learned  professor  Meyer,  in  his 
book  de  uxore  Christiana,  which  Spanheim  the  son  highly  commends  in  his 
Theol.  Oper.  P.  ii,  col.  1006.  Putting  religion  out  of  the  question,  Sallust, 
an  Heatlien  historian,  lewd  as  he  was,  gives,  in  his  concise  style,  sufficient, 
argument  against  the  practice  from  reason  alone.  Speaking  of  the  Polyga. 
my,  which  obtained  amongst  the  ancient  Moors  and  Numidians,  he  adds. 
Singuli  pro  opibus,  quisque  quamplurimas  uxores ;  denas  alii,  alii  plures 
habent ;  sed  reges  eo  amplius.  Ita  animus  multitudine  distvahiUir  •  imltarr. 
pro  soda  obtjnet :  pariter  Qmnis  w'*"  sunt    Bclh  Jugurth. 


382  CONCLUSION. 

a  bush,  fancies  that,  because  he  cannot  see  his  Maker,  his  Maker 
doth  not  behold  him.  One  might  enumerate  many  other  particu- 
lars,  in  which  men  argue  from  or  for  their  vices  ;  and,  because 
reason  is  corrupted  and  employed  in  their  aid,  they  very  correct 
lycall  the  clamors  of  their  passions  and  appetites  the  voice  ol  rea- 
son ilself. — From  all  \his,  we  may  see  what  reason  is,  in  our  pre- 
sent fallen  state  ;  that,  instead  of  being  luminous  as  at  first,  it  is 
«lark  and  degraded  ;  and,  instead  of  being  free  to  command  all 
righteousness  to  the  animal  frame,  it  is  become  a  slave  to  those 
mean  and  sordid  appetites,  which  sin  corrupted,  and  which,  for 
sin,  must  perish  in  the  grave.  From  hence  too  we  may  see  one 
great  cause  of  all  human  error  even  upon  the  natural  objects,  and 
ivhat  mistakes  must  necessarily  arise,  when  this  principle  is  suffer- 
ed to  come  in, as  a  rule  or  criterion  in  spiritual  things.  Surely,  that, 
Avhichis  now  become  a  false  medium  for  vision,  is  very  ill  quali- 
fied to  correct  our  sight.  Who  could  have  believed,  but  for  the 
existence  of  the  fact,  that  this  glass  of  reason  should  have  refrac- 
ted suck  different  colours  as  Socinianism,  Arianism,  Tritheism, 
Sabeliianism,  and  Deism,  from  the  same  ray  of  pure  and  uncor- 
rupted  light?  And  yet  this  is  the  case;  as  perhaps  the  following 
-onsiderations  may  shew. 

The  principal  ground,  for  instance,  of  the  Socinian  error  con- 
sists in  this  one  point — the  submitting  of  the  Bible  to  what  they 
suppose  to  be  reason,  instead  of  submitting  this  reason  to  the 
vevelation  of  God  in  the  Bible.  In  this  respect,  they  are  but  one 
ycmove  from  the  Deists,  who,  from  the  pretended  dictates  of  this 
imperfect  and  depraved  principle,  reject  all  revelation  together. 
The  Socinians  act  a  more  uncandid  and  inconsistent  part ;  for, 
"ivhile  they  profess  to  receive  the  Bible  as  the  truth  of  God,  they 
reject  those  most  distinguishing  principles,  on  which  the  whole  oi 
the  Bible  stands,  and  without  which  it  is  indeed  that  composition 
of  absurdities,  which  it  is  for  the  interest  of  some  men  that  it 
should  be.  To  say,  that  the  Bible  is  the  truth  of  God,  which 
must  be  certitude  itself  as  such,  and  yet  to  deny  its  peculiar  doc- 
trines, because  poor  fallible  worms  cannot  measure  or  bring  them 
down  to  the  full  comprehension  of  their  faculties  ;  is  a  bold  con- 
tradiction in  itscif,  and  just  as  absurd  as  the  conduct  of  that  man 
■would  be,  who  should  refuse  to  receive  food  as  food,  merely  be- 
cause he  cannot  explain  how  it  is  so.  If  reason  could  explain  any 
one  thing  in  the  world,  there  might  be  the  more  pretence  for  all  this 
ivisdom  above  what  is  ivritten  :  But  as  no  man  can  unravel  the 
multiform  mysteries  in  nature,  and  yet  allows  their  existence  : 


CONCLUSION.  3»3 

it  becomes  the  more  inexcusable  in  any,  who  receive  God's  word 
as  suchy  to  quarrel  with  its  doctrines,  only  because  their  little 
limited  reason  cannot  define  them.  Their  reason.^  in  this  place, 
dwindles  into  ofiinion,  because  the  objects  are  out  of  its  reach  ;  and 
stand  in  the  same  predicament  with  those  conjectures  of  philo- 
sophers who  form  kingdoms  in  the  moon,  and  raise  states  and 
empires  in  all  the  planetary  worlds  about  them.  Christianity  ha* 
indeed  but  very  little  obligation  to  many  of  those  divines,  who, 
"under  color  of  making  the  religion  of  Jesus  Christ  (what  they 
are  pleased  to  term)  reasonable,  have  given  up  the  most  essential 
doctrines  of  that  religion,  purely  because  their  reason  could  not 
account  for  them,  forgetting,  that  the  objects  of  faith  cannot  be  the 
objects  of  reason,  and  consequently  not  subject  to  reason.  One 
should  have  thought,  that  the  first  question  to  be  asked  by  these 
cogent  reasoners  would  have  been ;  "  Hath  God  said  this  ?  Is 
this  his  truth  ?" — If  it  be  so  (as  most  of  them  have  conceded)  ; 
there  is  an  end  of  all  controversy,  and  there  should  be  an  end  oi 
all  doubt  ;  because  God  cannot  lie. — If  it  be  not  so  ;  then,  again, 
there  is  at  once  an  end  of  the  whole  matter  ;  for  all  the  mere  rea- 
sonings in  the  world  cannot  prove  the  Bible  to  be  true,  and  for  thi;5 
plain  reason  ;  because  all  the  doctrinal  parts  of  it,  relating  to 
God  and  the  world  of  Spirits,  are  not  the  invention  nor  the  pre- 
sent objects  of  the  reasoning  faculty.  A  snail  or  a  fly  might  ai 
justly  commence  mathematician,  pretend  to  writedown  the  order 
of  things  in  the  universe,  and  dictate  lectures  of  instruction  to  the 
intellect  of  man. 
What  have  been  i\\Q  effects  of  this  potent  reason  in  the  Socinl- 

an  world  ? A  train  of  doctrines,  which  invalidate  all  revelatior. 

They  have  passed  a  rubicon  (as  one  expresses  it)  and  may  dispute 
either  for  the  Talmud  or  Koran.*  In  the  first  place,  they  will 
not  allow,  that  God  has  given  a  true  account  oi  himself,  nor  o'- 
Christ,  wov  oi man,  not  oi  Heaven,  nov  oi  Hell.  For,  they  deny, 
that  there  are  persons  in  the  Godhead,  and  assert  that  othcb 
beings  may  properly  have  the  name  of  Jehovah  ;  though  God  sayt; 

*  Huls.  Tlieol.  Jud.  in  prxf.  See  also,  concerning  the  Socinian  practices 
avid  opinions,  Jones's  Letter  to  tlie  common  People,  annexed  to  his  3d  edition 
of  The  Catlholic  Doctrine  of  a  Tri?iitif ,-  a  book,  which  cannot  be  too  much 
difiased  or  read  by  the  common  people  at  this  time,  when  all  sorts  of  errors, 
both  religious  and  political,  have  been  employed,  with  art  and  strength 
united,  to  overturn  the  constitution  both  in  Church  and  State.  It  is  the  in- 
terest even  of  all  so?i7id  dissenters  to  oppose  schemes  and  endeavors,  which 
tire  altogether  formed  against  the  very  foundations  of  Christianit)-,  and, 
under  the  pretence  of  universal  liberty,  cait  only  introduce  universal  lice:.- 
iioiisness  and  infidelity. 


3«4  CONCLUSION. 

/lis  name  only  is  Jehovah,  and  hath  declared  a  plurality  in  his  es- 
sence. They  maintain,  that  Christ  was  a  mere  man,  without  any 
existence  before  the  Virgin  Mary ;  though  Christ  himself  says^ 
that  he  had  the  glory  with  the  Father  before  the  ivorld  was. — ■ 
From  this  daring  blasphemy  against  his  person  arise  twenty  other 
impious  dogmas  concerning  his  work,  which  they  assert  to  be 
merely  human,  without  any  satisfaction  for  sin,  without  any  merit 
for  righteousness,  or  without  any  other  consequence  than  as  a 
mere  pattern,  like  the  example  of  any  other  moral  man.  Their 
philosophy  too  allows  the  strange  opinion,  that  souls  sleep  in  the 
dust,  perhaps  die  with  the  body  ;  and  rise  again  (if  evil)  not  to  be 
tormented  for  ever,  but  for  a  space  of  time  proportionate  to  its 
sin.  Thus  they  have  invented  a  method  of  quenching  what 
Christ  calls  unquenchable  and  everlasting  fire,  and  of  putting 
an  end  to  that  gnawing  worm,  which  he  declares  shall  never 
die.  Lastly,  they  roundly  affirm,  that  the  Holy  Spirit  is  no  per- 
son, and  consequently  not  God.  Sometimes  they  inform  us, 
that  he  is  the  gosfiel  itself,  in  which  they  concur  with  the  Antino- 
mians  ;  or  at  best,  some  accidental  gift,  or  virtue,  or  emanation 
from  the  Deity,  for  some  particular  purpose,  which  being  ac- 
complished, it  ceases  to  be.  Those  of  them,  who  do  allow  the 
Holy  Spirit  to  be  a  person  (for  these  masters  of  reason  differ 
wonderfully  in  their  very  correct  reasonings  upon  this  subject,) 
affirm  however,  that  he  is  a  mere  creature,  of  a  nature  hetero- 
geneous to  the  divine,  a  prince  of  the  Angels,  or  the  whole  mass 
of  angelic  spirits  together.  How  reason  discovered  all  this,  it  is 
hard  to  conceive  ;  but  with  some  any  thing  will  do,  which  may 
degrade  the  eternal  Spirit  from  his  proper  divinity.  After  such 
elear  accounts  respecting  his  person,  his  offices  in  the  Bible  are, 
without  doubt,  most  exactly  handled.  Accordingly,  they  inform 
as,  that  original  sin  and  grace,  and  election  and  justification,  and 
sanctification,  are  a  parcel  of  wild  chimeras  fit  only  for  madmen 
snd  fools.  Hence,  the  comforts  of  the  Spirit,  promised  in  scrip- 
ture, and  many  other  spiritual  blessings  to  be  received  even  in 
this  world, are  all  o/dw'Tyes'/afi/es,  fit  for  the  entertainment  of  su- 
perstitious heads,  but  by  no  means  of  such  sagacious  and  profound 
reasoners  as  themselves.  In  fine,  they  would  reason  the  word 
of  God  out  of  its  own  truths,  the  people  of  God  out  of  all  their 
hopes  and  comforts,  and  themselves  out  of  any  claim  to  Heaven 
but  by  their  own  rational  virtues,  which  they  talk  a  vast  deal 
z^bout,  but  which  neither  they  nor  any  body  else,  by  human  pow- 
er, can  truly  and  properly  perform.    To  add  no  more  upon  this 


CONCLUSION,  38  S 

jiead,  tht;  whole  Socinian  hypothesis,  both  in  matter  and  con- 
duct, is  diametrically  opposite  to  that  comprehensive  plan,  which 
the  Apostle  has  laid  down  in  the  first  Epistle  to  the  Corinthians, 
beginning  with  the  17th  verse  of  the  first  chapter,  and  ending  with 
the  last  verse  of  chapter  the  third.  They,  who  follow  Socinus  and 
h.is  reasoners,  must  reject  the  Apostle  ;  and  they,  who  credit  the 
Apostle,  must  give  up  Socinus  and  them. — A  man,  who  feels 
any  concern  for  the  salvation  of  his  soul,  will  not  hesitate  which 
to  chuse  for  his  company  ;  and  especially  when  he  finds  that  God, 
and  Christ,  Prophets  and  Apostles,  with  all  the  blessed  above, 
are  in  perfect  harmony  and  conjunction  with  St.  PauL 

It  is  this  pretended  light  of  reason,  exercised  out  of  place  upon 
the  objects  of  faith,  which  has  occasioned  or  revived  most  of  the 
heresies  in  the  world,  and  which  has  misled  multitudes  of  other- 
wise  respectable  men  into  every  contrariety  of  error.  The  not 
considering,  that  our  reasoning  powers  2CiC  fallen  fioivers^  degen- 
erated and  corrupt,  as  the  scripture  testifies,  and  as  (one  would 
think)  the  proudest  heart  must  feel;  is  the  grand  root  of  all  the 
confusion.  Either  our  reason  is  depraved;  and  so  we  cannot 
judge  properly  upon  divine  things,  as  God  tells  us  we  cannot, 
and  as  X.\\e  difference  of  our  judgments  proves  to  a  demonstra" 
tion  :  or,  it  is  not  depraved;  and  then  the  whole  Bible  prO' 
ceeds  upon  a  false  hypothesis,  has  nothing  to  do  with  usj  nor  we 
with  it.  We  are  then  wise  for  ourselves,  and  renounce  all  reve- 
lation from  God.  It  is  of  no  importance,  in  the  former  case,  to 
urge  the  learning  or  attainments  which  our  faculties  may  ac- 
quire, unless  it  could  be  proved,  that  these  advantages  can  dis- 
cover to  us,  without  the  risque  of  any  important  mistake,  how  we 
may  renew  the  soul  and  restore  it  to  its  lost  perfection;  and  then 
likewise  we  viitually  set  aside  the  use  and  necessity  of  a  divine 
revelation.  But  this  discovery  is  beyond  the  reach  of  art;  for, 
as  it  was  said  by  Cicero,  there  is  no  opinion  so  absurd,  but  which 
has  been  espoused  by  some  philosopher;  so  we  can  prove,  that 
there  is  no  heresy  so  blasphemous,  no  doctrine  so  mischievous 
or  contradictory,  but  which  has  been  supported  by  some  learjied 
man.  The  higher  the  cojiccit  of  knowledge,  the  greater  has 
been  the  dangeroiGvvow  Men  of  moderate  pans,  or  attainments, 
are  afraid  to  venture  with  those, 

Who  nobly  take  the  high  Priori  road. 

And  reason  downward  till  they  doubt  of  God. — Pope. 

Ordinary  men,  like  ordinary  horses,  are  preserved  from  tnaking; 
VOL.  n,  A  a  n 


o86  CONCLUSION. 

buch  bold  leap^,  as  risk  every  thing  and  gain  nothing.  The  great 
wits,  who  soar  the  highest,  are  they  who  meet  with  the  most  des- 
perate falls.  Providence  seems  to  have  permitted  this  on  pur- 
pose to  sliew  the  world,  that  by  all  its  wisdom  it  never  knew  God, 
antlby  all  its  learning  it  cannot  explore  the  truths  of  God.  And 
this  facts  confirms  loudly  that  voice  of  the  scripture,  where  if 
declares,  that  the  natural  man  rccciveth  7iot  the  things  of  the 
S/!irit  of  God,  ^for  they  are  foolishness  unto  him,  neither  can  he 
knonv  them.,  because  they  arc  spiritually  discerned. — What  then 
can  be  thought  of  tliat  principle,  whicli  calls  God's  wisdom  folly 
and  which  pretends,  therefore,  to  be  its  own  infallible  guide  ? — 
Men  may  call  it  reason.,  if  they  please,  or  any  thing  else  ;  but,  let 
it  be  denominated  or  adorned  as  it  may,  certainly  it  will  one  day 
be  found  to  deserve  a  very  different  name. 

The  Arian  gets  upon  the  same  reasoning  ground  with  the  So- 
cinian,  Lalitudinarian,  and  Deist,  when,  instead  of  implicitly  be- 
lieving the  record  of  God,  he  begins  to  argue  only  from  his  own 
understanding  upon  it.  He  joins  with  them  to  make  a  demand, 
iike  Nicodemus,  How  can  these  things  be  ?  When  reason  can 
settle  the  theory  of  the  7vind,  which  is  an  invisible  though  matc» 
rial  substance ;  it  may  have  advanced  a  step  towards  the  knovi  ~ 
ledge  of  something  higher;  till  it  does  this  it  must  be  content  to 
be  a  learner,  even  in  the  masters  of  Israel.  It  is  not  wonderful 
then,  that  the  Arian,  like  all  other  people,  cannot  conceive,  how 
the  three  divine  persons  can  be  one  Godhead  or  essence,  nor  how 
entitled  to  the  same  acts  of  worship,  as  can  be  proved  to  be  given 
them  in  the  Bible,  both  in  doctrine  and  example.  Rather  than 
submit  to  this  evidence,  he  boldly  reasons  about  it  from  thing? 
human  to  things  divine  :  and,  because  a  human  son  is  inferior  to 
his  father,  and  was  begotten  by  him  at  a  certain  point  of  time,  he 
very  positively  concludes  that  it  cannot  be  otherwise  with  the 
Godhead.  As  to  the  Holy  Ghost  he  is  very  much  at  a  loss,  wha*^ 
to  do  with  him.  Sometimes  he  is  almost  ready  to  think  him  a 
sort  of  a  little  God,  made  by  the  plastic  pov.er  of  the  Father,  or 
perhaps  by  the  joint  help  of  the  Father  and  the  Son;  and  some- 
times he  will  very  roundly  insist  upon  it,  that  he  is  nothing  bu' 
the  plastic  power  itself,  very  handsomely  dividing  God  from  his 
own  energy.  He  gets  into  his  own  reason,  will  see  the  ground 
of  all  things  by  that  faculty,  or  will  believe  nothing.  God's  tes 
timony.  indeed,  if  it  can  seem  at  any  rate  to  chime  in  with  hi^ 
own  notions,  will  do  very  well;  but  set  them  at  variance,  which 
may  easily  be  done,  and  it  will  presently  be  seen  that  our  Ariap 


COKXLUSION.  387 

is  only  a  concealed  idolater,  not  worshipping  the  God  of  the 
scriptures,  but  rather  the  device  or  fabrication  of  his  own  reason. 
Can  the  Arminian  be  acquitted  in  this  view ;  and  is  not  he  too 
far  enlisted  (perhaps  unexpectedly  to  himself)  under  the  same 
banner?  He  may  and  dolh  hold  the  theory  of  the  Trinity  rightly 
enough  ;  but  if  he  be  examined  upon  the  ej^ect  and  ofierarions  of 
the  second  and  third  persons,  he  appears,  in  the  mode  of  its 
maintenance,  too  much  upon  a  bottoiu  with  the  Arian.     He  is 
speculatively  right,  and   practically    wrong.     lie  will  deny,  for 
instance,  the  fiarticular  effect  of  Christ's  redemption,  in  fierfect' 
ly  atoning  for  the  sins  oihis  ovjn  people,  in  completcJy  investint^ 
them  with  his  righteousness,  and  in  thus  giving  them  an  unalien- 
able title  to  glory.     And  is  not  this  a  violation  of  his  divine  sovC' 
reignty  as  King  over  Israel  ? — He  limits  also  the  omnijiotent  effi- 
cacy of  the  Holy  Spirit  in  those  communications  of  grace,  by 
vhich  he  is  the  firsts  the  so/e,  and  the  sovereign  agent  vi  the  re- 
deemed (as  Christ  was  for  the  redeemed)  and  by  which  he  abso- 
lutely and  finally  secures  them  to  life  everlasting.    And  doth  not 
this  seem  an  impeachment  of  his  divinity  as  Lord  oveu  all?*  If 
it  be  enquired  of  him.  How  he  can  boldly  reject  or  torture  a 
thousand  passages  of  scripture,  which  directly  speak  for  these 
points  or  naturally  proceed  from  them  ;  he  flies  off  in  a  tangent 
to  his  reaso7i.     He  will  urge,  that  he  cannot  conceive,  how  God,, 
consistently  with  such  and   such  attributes  (the  ideas  of  which 
are  the  offspring  of  his  own  brain)  can  act  in  this  and  that  man' 
iier  ;  that  it  is  not  reasonable  to  believe  so  ;  and  that,  therefore^  it 
i-ftust  be  otherwise.    In  doing  this  he  has  left  tiiC  plain  testimo- 
nies of  the  Bible,  and  taken  up  the  common  rubierfuge  of  all 
heretics,  human,  corru/itedy  miserable^  reason.      He   will    wind 
and  turn  some  texts  of  the  Bible,  it  maybe,  in  order  to  favor  his 
Tational  scheme ;  but  this  scheme  being  already  formed,  and  this 

•  The  author,  wishing  to  treat  this  point  with  the  utmost  tenderness  con- 
sistently with  trutl),  would  thereRtre  beg-  any  candid  Arminian  to  consider, 
liow  tor  the  causative  svpremacv,  inscpai-able  from  divinity,  can  be  reconci- 
led with  that  dependent  or  consequent  activity,  which  his  principles  necessa- 
rily lead  him  to  adopt,  respecting  the  work  of  the  Son  and  Holy  Ghost  in 
ihe  salvation,  of  sinners.  He  may  also  reflect,  how  it  is  possible  that  ei- 
ther of  these  divine  persons  can  be  disappointed  in  their  ofBce  of  grace,  con- 
.■sistently  with  their  divinitv,  and  how  far  the  maintenance  of  such  an  opinion 
necessarily  derogates  from  the  wisdom  and  omnipotence,  from  the  truth  and 
faithfulness,  of  these  glorious  persons,  and  from  the  order,  beavty,  and  con- 
.-!w?imn«07»  of  all  their  works  both  in  grace  and  n.ature.  These  things  well 
«ligested  may  prove,  that  the  charge,  severe  as  it  seems  in  -vordv,  is  Jiot  en- 
vj'-ely  unfounded  in  very  deed. 


388  CONCLUSION, 

liypothesis  being  Jireviuusly  laid  clown,  t/iose  autliorilles  iiom 
God  are  not  treated  as  principals,  but  only  as  accidental  auxilia- 
vies  to  his  own  natural  understanding.  He  examines  the  counsels 
of  God  by  his  own  rule  ;  and,  tliough  the  pre-conceived  opinions 
of  his  o=ivn  mind  are  not  to  be  reconciled  with  the  harmony  and 
general  purport  of  the  divine  declarations,  he  persists  to  follow 
the  one  against  the  other,  and  to  represent  the  will,  power,  and 
covenanted  truth  of  the  Almighty,  as  truckling  to  the  will,  pow- 
er, and  contingent  inclinations  of  feeble  and  sinful  creatures.* 

Thus  the  ground  of  all  errors  in  divinity,  various  and  contra- 
dictory as  they  are  and  must  be  among  themselves,  appears  to  be 
in  the  dcjiravity  of  reason.  People  differ  upon  all  subjects,  where 
they  employ  their  reason,  to  a  proverb  ;  and  it  will  be  more  ii; 
vain,  under  such  a  guide,  to  expect  universal  agreement,  than 
it  was  by  the  Emperor  diaries  V.  in  his  retirement,  that  his 
great  nu»inber  of  clocks,  which  he  strove  to  regulate  for  that  end, 
should  all  continue  to  strike  together  in  the  same  moment  o*^ 
time.     The  trutli  is,  God  nicde  man  iijiright^   but  he  hath   sinzr 

followed,  as  \,vell  as  sought    out  many  iiiventions some  of  hi?. 

own,  and  some  even  worse  than  his  own the  Devil's.    Were 

reason  pure,  as  in  its  (irst  estate;  it  would  be  perfect  and  con 
cordant  in  all  its  conclusions.  All  men  would  think  alif:e,  in  such 
u  state  of  perfeciiorj ;  but  the  difference  in  the  faculty  demonstra- 
bly proves,  and  upon  fact,  its  own  imficrfection.  But  for  the 
iall,  there  would  have  been  no  occasion  for  a  divine  revelation, 
which  is  founded  upon  this  grand  principle,  "  that  undone  mor- 

*  It  ought  to  be  noted  with  candor,  t]);it  there  rtve  mr.ny  good  nxn  incli- 
ned  to  the  Arniinian  principles,  who,  as  good  men,  do  certainly  (thoug-li 
perhaps  not  obviously  to  themselves)  live  much  above  them.  There  arc. 
f.trange  as  it  may  seem,  many  Arminians  m  theory,  who  are  perfect  Calvinistf; 
in  practice  and  experience.  Iking  them  upon  tlieir  knees  before  God,  Ihey 
will  ask,  like  [lis  children,  in  the  deepest  confession  of  their  own  v.-eakness., 
helplessness,  and  wants :  Sel  diem  to  speak  from  their  own  htorts-,  theii 
voice  will  be  the  voice  of  Jacob  :  But  if  their  haiub  arc  to  pass  examina- 
tion, they  become  hunters  at  once  like  Es.iu,  and  wander  Ircm  the  BJbif^ 
and  the  blessing  into  the  mazes  of  reason  and  opinion. 

On  the  other  liand,  it  is  equally  fair  to  note,  that  th^^re  are  Calvinists  in 
principle,  denying  the  liberty  of  the  human  will,  who  yet  are  seeking  no- 
ihing  in  the  world  but  the  liberty  or  licentiousness  of  that  will.  Such  are 
^{reewlUers,  in  the  worst  sense.  In  their  fietu'x,  they  understand  that  grace 
is  free  ;  but,  in  their  heart.'-,  they  know  not  the  freedom  of  grace.  'I'hey  will 
talk  soundly  oi  Christ,  .ind  the  r-i[)irit,  and  salvation  ;  und  feel,  at  the  same 
time,  no  more  for  their  power,  tlian  if  they  v.ere  fancies  or  dreams.  These 
are  but  mere  reasouers  in  their  way,  and  differ  only  fi-om  others  in  this  re- 
spect, the  one  speculating  tw7A  and  accorditi^  to  the  IJible,  and  the  othci 
■,i,lthout  or  contrdry  to  the  Bible.  It  is  a  solemn  and  .iwful  truth  to  add,  that 
Kxich  men  are  farther  from  the  real  possaaion  of  the  gospel  in  its  life  snd 

Y^iowcr,  th.an  pe:-UaT')s  all  the  other  tribes  of  rcason^rs  put  together. 
,         -  -         •■ 


CONCLUSION.  389 

tals  are  without  saving  truth,  and  cannot  obtain  it  by  any  other 
channel."  The  gift  of  the  Bible  demonstrates  the  error  of  man ; 
and  its  light  ex  plains  his  darkness.  It  demonstrates  too,  that  his 
benighted  reason,  ignorant  and  perplexed  upon  lower  objects, 
can  never  by  arguments  drawn  from  itself,  conduct  him  to  those 
sublime  truths  which  relate  to  God.  All  experience  justifies  this 
doctrine.  The  wisest  heathens  knew  nothing  truly  or  certainly 
of  God  :  they  confessed  him  indeed  to  be  nnknoivn  :  the  best  of 
them  lived  in  perplexity,  and  all  of  them  died  in  doubt.  It  was 
reserved  for  the  book  of  God,  to  enlighten  the  doctrine  of  im- 
mortality, and  to  give  the  most  convincing  evidences  for  grace 
and  glory  thi-ough  Jesus  Christ. 

Truth,  in  all  things,  should  be  the  chief  concern  of  man.  In 
spiritual  things,  above  all,  it  is  of  infinite  and  everlasting  impor- 
tance. And  who  can  comprehend  spiiilual  things,  but  he,  who  is, 
in  some  measure  spiritual  ?  And  v/ho  can  enable  a  man,  by  na- 
ture carnal,  sold  under  si/!,  to  become  thus  spiritual,  but  the  au- 
thor and  God  of  spirits  himself?  God  gives  to  man  both  discern- 
-iient  and  objects  to  discern.  If  He  speak,  He  speaks  nothing  but 
everlasting  truth  :  And  if  He  give  to  man  the  faculty  to  hear, 
man  v/ill  hear  nothing  from  him  but  this  truth.  It  is  the  sum- 
mit of  human  wisdom  then  to  yield  implicit  confidence  to  God. 
We  know,  that  we  ourselves  can  err  and  be  deceived  ;  for  we  err 
daily.  But  if  God  cannot  mistake  nor  delude  ;  what  may  that 
bold  creature  be  called,  who  rejects  the  connsel  of  God  against 
I'nmself,  and  because  he  cannot  scrutinize  the  understanding  and 
conduct  of  the  Most  High,  resolves  to  fo^llow  none  but  his  own  ? 
""  Teach  my  best  reason,  reason,"  was  the  language  of  an  ingc  • 
nious  man  ;  and  it  should  be  the  humble  language  of  every  man, 
m  his  approaches  to  God,  or  to  the  things  of  God.*  The  Bible 
was  delivered  for  this  end  ;  and  when  a  man  has  grace  to  under- 
stand that  blessed  book,  he  possesses  a  demonstration  of  truth  in 
it,  which  all  the  petty  sophistries  of  human  wit  are  unable  to  puz 
sle  or  confound.  He  has  an  wider  standing,  nvhlch  is  true,  and  ir. 
in  him,w/io  is  doth  true  and  the  truth  itself;  and  he  is  led  to  know 
eventually  according  to  the  promise,  that  (he  doctrine  is  of  God, 
and  that  God  teacheth  it  to  man.     John  vii.  17.  Is.  liv.  L". 

If  the  preceding  essays  shall  be  blessed  to  promote  this  happv 
effect  in  but  one  believer,  or  to  dispel  any  of  his  doubts  upon  the 

*  Idem  qui  Th£olo^i£  est  Axictor,  fjuo  est  objeclum  etfuiis  cine  iiUa  cnrsarvm 
canfusione ;  adeo  ut  Theologix  defmiri  possit — Sapientia  a  Deo,  de  Deo,  pc 
Ileum  ad  Deum.     Ramburtii  Tlicscs  iii  Thes.  Sedan  Vol.  ii  p.  IT- 


390  CONCLUSION. 

glorious  subject  to  which  they  relate,  and  much  more  if  they  are 
honored  by  him,  of  whose  essential  glory  they  treat,  to  produce 
any  solid  benefit  to  the  Church  of  God ;  the  author  will  have  at- 
tained his  utmost  end.  He  abhors  all  earthly  advantages  in  this 
matter,  and  believes,  it  would  be  almost  a  sacrilege  in  him,  as  a 
layman,  to  receive  any.  Content  with  his  humble  station  and  re- 
tirement, and  satisfied  that  it  is  enough  for  a  pi/ffrim  and  stranger 
iifion  earth  ;  he  possesses  no  ambition  but  that,  v/hich,  he  hopes 
v/ithout  pride,  is  above  tlie  glare  and  tinsel  of  this  mortal  life,  or 
at  least  above  all  sordid  means  to  attain  them.  He  believes,  that 
exalted  stations  may  rather  be  pitied  for  their  snares,  and  despi- 
sed for  their  aims,  than  solicited  for  any  real  advantages  to  body 
or  mind.*  As  for  human  glory,  it  will  easily  be  granted,  that, 
rhis  is  a  wrong  road  to  its  attainment,  if  it  were  truly  desirable  ; 
but  the  author  has  seen  too  much  of  men,  cither  extremely  to  va- 
lue or  to  wish  for  it.f     Human  praise  is  mere  breath  in  the  bcgin- 

"  Vv'lio  can  ix-adtlie  inortified  declaration  of  a  man,  who  was  raised  to  the 
hi(,diest  rank  lliat  a  subject  can  enjoy,  without  a  reflection  upon  the  vanity 
of  human  greatness  ?  After  Dr.  Tillolson  became  Archbishop  of  Canterbury, 
he  left  this  acknowledgement  behind  him  in  his  Common-place  Book.  "  I 
doubt  it  will  prove  a  melancholy  business  when  a  man  conses  to  die,  to  have 
made  a  great  noise  and  bustle  in  tlie  world,  and  to  have  been  known  far  and 
near,  but  all  this  wJiile  to  Iiave  been  hid  and  concealed  from  himself.  It 
is  a  very  odd  and  fantastical  sort  of  life,  for  a  man  to  be  continuaily  from 
home,  and  most  of  all  a  stranger  at  his  own  house.  It  is  surely  an  uneasy 
tiling  to  sit  always  in  a  frame,  and  to  be  perpetually  upon  a  man's  guard,  not 
to  be  able  to  speak  a  careless  word,  or  to  use  a  negligent  posture,  without 
observation  and  censure.  Men  are  apt  to  think,  that  they  M'ho  are  iji  the 
highest  places,  and  have  the  most  power,  have  most  liberty  to  say  and  do 
\'.hat  tliey  please  ;  but  it  is  quite  otherwise,  for  they  have  the  least  liberty, 
because  they  arc  most  observed.  It  is  not  mine  own  observation ;  a  much 
wiser  man,  I  mean  TuUy,  sajs,  in  maxima  quaque  fortuna  minimum  licere  . 
"  They,  t'nat  are  in  the  highest  and  greatest  condition,  havf,  of  all  others, 
the  least  liberty."  To  v.hich  his  biographer  adds,,  "  All  these  and  many 
mor£  are  the  evils,  wliich  attend  greatness :  but  wliat  will  not  mortals  un- 
dergo, and  what  real  goods  will  tiiey  not  sacrifice,  for  the  sake  of  gratifj-ing 
van'iiv  ?"  Bio^r.  Di.cL\o\.  xi.  P.  179.  To  the  same  effect  is  the  confession 
:dso  of  a  layman  of  the  higiiest  official  dignity.  Lord  Bacon,  tlie  chancel- 
lor, declares,  that  "  men  in  gre.at  place  are  thrice  servants  :  Servants  of  the 
sovcrci^i  or  state,  .servants  o'i  fame,  and  servants  of  bunimns.  So  as  they 
have  no  freedom,  either  in  tlieir  persons,  in  their  uctwris,  oi-  in  their  times.  It 
is  a  strange  desire  to  seek  po~irer,  and  to  lose  liberti/ :  or  to  seek  power  over 
ot/iers,  and  to  lose  i»ower  over  a  man's  self.  Tlie  rising  into  place  is  hibo- 
rious  ;  and  by  pains  men  come  to  greater  pains."  Essays,  s  xi.  These  are 
not  the  declarations  of  mere  philosophers,  nor  the  splenetic  and  sour  effu- 
«ions  of  disappoiated  courtiers,  bat  tlie  sober  experience  of  persons,  wlio  hatl 
attained  the*  summit  of  Jirabition  in  their  respective  professions,  and  whose 
underst.'-ndlngs  are  beyond  all  question.  The  late  Lord  Chesterfield  could 
talk  of  beir;g  "  sated  with  t!:e  pompous  follies  of  life  ;"  but  these,  with  minds 
of  a  superior  form,  seemed  perfectly  disgusted  v.'ith  them. 

j  SapieJiiia  divir.a—7ion  pendens  ex  hmnimm  judiciis,  animos  Ben  admovet, 
cb  Qtiempati  contiar.elias  honestmn  est  dehonestamentum,  &  opprobrium  splauU- 
diuc  onni  hi.mar.a  p-loria.    Moi.ix.eus  dc  laud.     Thgol  f .  35. 


CONCLUSION'.  39j 

ning,  has  but  a  short  date,  and  then  drops  into  everlasting  obli- 
vion.— To  say  no  more  upon  so  mean  a  subject  as  himself,  the  au- 
thor will  only  add,  that  he  believes  he  can  be  well  satisfied,  if  he 
never  knows  of  any  profit  which  God  may  in  this  instance  vouch-» 
safe  by  him  to  others,  or  if  he  be  never  known  himself  as  the  in- 
strument of  it,  till  the  perfect  consummation  of  the  just.  That 
knowledge  then  will  not  hurt  him,  through  the  natural  vanity 
which  now  cleaves  inseparably  in  this  life  to  all  men,  but  serve 
only  to  heighten  his  gratitude,  and  wonder,  and  praise,  that,  out 
of  the  mouths  of  babes  and  sucklings,  God  should  have  been  plea- 
sed to  ordain  the  least  display  of  his  strength. 

And  now,  reader,  upon  the  close  of  this  work,  or  of  thy  peru- 
sing it,  it  may  not  be  amiss  to  ask  thyself,  "  What  is  the  result  of 
all  these  things  ?  Are  the  proofs  and  authorities  collected  from 
the  scriptures  sufficient  to  satisfy  my  mind  in  this  important  arti- 
cle of  the  Spirit's  divinity  ?  Have  I  obtained  clearer  vieius,  and  been 
led  to  a  closer  ex/ierience  of  the  truth  in  this  matter  than  ever  be- 
fore ?"  If  thou  hast ;  bless  God,  and  pray,  that  these  happy  effects 
may  be  encreased  more  and  more,  to  his  glory  and  thy  edification. 
But  linot,  and  yet  if  it  be  thy  wish  only  to  obtain  them  ;  there  is 
one  way  in  which  thou  shalt  never  err,  and  one  mode  of  study,  in 
which  thou  shalt  never  be  mistaken.  Take  the  Bible  constantly 
into  hand,  meditate  thereon  upon  all  convenient  opportunities, 
and  above  all  iiray  over  it,  as  a  poor,  blind,  and  helpless  sinner, 
that  God  may  teach  thee  his  mind  and  will  in  that  book,  and  ex- 
plain to  thy  understanding  all  the  truths  necessary  to  salvation. 
If  thou  hast  grace  to  do  this,  and  grace  to  persevere  in  doing  it; 
thy  doubts  shall  gradually  vanish,  many  present  difficulties  shall  be 
satisfactorily  answered,  many  obscunties  happily  enlightened,  and 
{what  will  amount  to  an  argument  of  fact  to  thy  soul)  such  com- 
forts, assistances,  and  mercies  shall  flow  into  thy  heart,  as  shall 
crown  every  doctrine  of  salvation  with  its  own  proper  experience, 
and  give  thee  to  taste,  handle,  a7id  enjoxj  the  toord  of  Ufc  Then 
it  will  cease  to  be  a  barren,  naked  speculation  for  the  head ;  but 
it  will  become  food,  strength,  and  consolation  to  thy  very  souJ- 
Thou  wilt  then  perceive,  that  the  glorious  liberty  of  the  children 
of  God,  is  neither  noise  nor  nonsense,  neither  whim  nor  notion, 
but  a  solid  inheritance,  and  a  wise  as  well  as  most  enduring  joy. 
Thou  wilt  have  a  sensible  and  spiritual  experience,  that  the  Holy 
fallacy  elsewhere  ;  is  it  possible,  there  should  be  any  here  !  Is  it 


392  CONCLUSION. 

S/urii  h  indeed  God  the  S/iirit,  givincj  thee  that  fulness  of  tire 
blessing  of  the  gos/iel  of  Christ,  which  no  creature  can  give,  and 
leading  thee  on  to  those  sure  mercies.,  which  by  Jehovah  only  can 
be  enjoyed.* 

On  the  otlicr  hand,  if,  wiser  than  the  author  of  all  wisdom  in 
thine  own  conceit,  thou  canst  venture  to  impeach  his  veracity,  oi' 
to  question  his  account  of  his  own  being,  and,  in  consequence  of 
this,  will  presume  to  scan  him  by  thy  reason,  and  to  measure  his 
■\vord  by  thine  own  understanding  ;  thoumayest  be  left,  like  thou- 
sands before  thee,  to  this  poor  scanty  reason  and  understanding, 
which  never  did  and  never  can  find  out  God  nor  his  truths,  and 
mayest  wander  on  as  Heathens  in  all  ages  have  done,  without  light, 
without  hope,  and  without  certainty  in  any  tiling.  A  void,  an 
endless  void,  dark  and  inscrutable,  will  always  meet  thy  views; 
und  thou  must  take,  in  a  short  time,  a  dreadful  plunge,  into  what 
no  air  of  confidence  can  make  less  abhorrent  to  thy  soul.  And 
can  it  be  thought,  that  a  gloom  so  hateful  can  proceed  from  Him, 
who  created  all  light  botli  intellectual  and  natural,  and  who  is  light 
essential  in  himself?  Is  this  the  best  conclusion  of  human  reason, 
(if  that  can  deserve  the  name  of  a  conclusion  which  is  involved  in 
the  deepest  doubt,)  which  leads  thee  only  to  the  insupportable  re- 
flection, that  thou  hast  a  being  without  knowing  any  just  or  cer- 
tain end  of  that  being  ?  And  doth  not  all  this  speak  to  thy  heart, 
that  a  principle,  which  determines  in  so  dark,  so  horrid  a  result, 
must  necessarily  be  abominable  in  itself,  be  destitute  of  all  beau- 
ty, use,  or  truth,  and  be  wide  also  from  Him,  who  could  not  but 

create  all  things  for  these  sublime  purposes  ? Admitting  only 

for  a  moment,  that  the  Christian  may  be  mistaken,  and  that  the 
whole  of  God's  revelation  is  an  empty  fable  ;  is  not  that  a  most 
wonderful  delusion,  which  can  impart  comfort  in  all  the  exigen- 
cies of  life,  and  animate  the  throbbing  heart  with  unutterable 
transports  in  the  extremities  of  death  ?    Whatever  there   be  of 

'  Bishop  StiUingf.eet  excellently  says ;  "  Christ  crudfed  is  the  library 
which  triumphant  souls  will  be  sludyini?  in  to  all  eternity.  This  is  tlie  on- 
ly library,  which  is  the  true  tetrpetov  i/'f;^;?;?,  that  which  cures  the  soul 
of  all  its  maladies  and  distempers :  Other  knowledge  makes  men's  minds 
jiddy  and  flatulent ;  this  settles,  and  composes  them  :  Other  knowledg'e  is 
apt  to  swell  men  into  liigli  conceits  and  opinions  of  themselves  ,  tliis  brings 
them  to  the  truest  view  of  themselves,  and  tlicreby  to  humility  and  sobrie- 
ty :  Other  knov.  ledge  leaves  men's  hearts,  as  it  found  them  ;  this  altera 
thcni,  and  makes  them  better.  So  transcendent  an  excellency  is  there  ia 
the  knowledge  of  Christ  cntcijlcd  above  thi  sublhnest  ■•'ij'^nih^ti'jm  in  tU'i 
,voi-M!"  Origineo  fiacvx.     Book  iti.  c.  ^. 


CONCLUSION.  39j5 

not  even  sense  and  enjoyment,  which  all  men  desire,  and  against 
which  there  is  no  arguing  ?■— On  the  contrary,  view  the  bold  and 
t^oasting  reasoner.  If  he  think  at  all  upon  the  subject ;  it  must 
be,  either  to  feed  his  vanity  by  shewing  his  talents,  or  to  make 
himself  and  others  miserable  by  making  this  vastly  wise  and  pro- 
fitable discovery,  that  nothing  can  be  found  at  all  certain  either  in 
life,  death,  or  eternity.  A  man,  who  proceeds  upon  his  own  pow- 
ers, has  but  this  object  or  this  conclusion.  For  the  proof  of  thisj 
read  the  writings  of  such  men.  They  abound  in  the  most  labored 
reasonings  on  these  topics,  and  are  set  off  with  all  the  force  and 
elegance  of  composition.  They  will  give  the  matter  an  air  of 
plausibility  :  it  shall  run  very  smooth ;  and  it  shall  sound  incom- 
parably well ;  but  there  is  a  dreadful  dryness  running  through  the 
whole,  and  a  coldness,  very  shining  perhaps,  but  shining  like  ths 
moon  in  a  frosty  nighty  which  leaves  all  things  as  barren  and  drea- 
ry as  they  were  before.  No  ;  God's  truth  alone  can  claim  the 
honor  of  being  comfortably  true  for  eter7iity.  And  that  is  the 
kind  of  truth,  which  man's  nature  wantsj  or  which  leads  to  the  pro- 
per end  of  man.  All  atheistical,  deistical,  and  other  speculations, 
founded  upon  human  reason,  are  not  only  dark,  intricate,  and  per- 
plexed, but  leave  the  man  just  as  wfserad^c  as  they  found  him- 
On  the  other  hand,  if  the  Christian  is  not  and  cannot  be  mistaken, 
in  his  trust  upon  God ;  if  the  Bible  shall  be  owned  at  last  for^a 
divine  revelation;  if  the  testimonies  of  holy  men  in  all  ages  will 
at  length  be  proved  fully  authentic  :  tvhcre^  it  may  be  asked,  shall 
those  bold  worms  apfiear.,  who  could  find  out  nothing  by  them- 
selves that  was  true ybr  etei-nity^  and  yet  could  reject  what  had 
every  evidence  of  eternal  troth,  which  27s  nature  or  their  nature 
could  justly  demand ;  and  who  destitute  of  all  comfort  in  the 
knowledge  they  pretended  to  find,  renounced  the  peace  of  God 
proposed  in  his  word;;  because  it  surpassed  their  lovj  understand' 
ing,  though  it  could  not  have  been  God's  peace  if  it  had  not  ?  If 
such  be  their  wisdom,  is  it  not  a  most  dangerous  wisdom  to  them" 
selves,  and  a  most  unprofitable  one  to  any  beside  ? — Either  way^ 
it  is  certain,  the  Christian  is  safe  and  will  be  no  loser;  v/hile  the 
infidel  can  get  nothing  before  him,  if  even  his  notions  could  be 
true  :  whereas,  being  found  false,  annihilation  will  become  his  de- 
sirable  gain  ;  if  that  can  be  called  ,§"orn,  which  is  nothing  in  itseff 
and  brings  a  man  to  nothing. 

But  the  re';!  Ci^.ristian  i;:  not  dragged,  like  tlie  (^y\\  Spirit  in  tKc 

VOL,  TT,  R    b   I^ 


'o9A  CONCLUSION'. 

gospel,  through  dry  filaccs,  seeking  rest  and  finding  none  :  iic 
is  privileged  to  enjoy  the  refreshing  dew  from  abovcj  and  both  to 
believe  and  know  ivhom  he  hath  believed.  He  credits  God's  re- 
velation of  /lis  divine  nature,  and  lie  receives  God's  testimony  con- 
cerning his  own  ;  and  in  believing  he  finds  an  admirable  suitable- 
7iess  between  God's  declaration  and  those  spiritual  wants,  for  the 
accommodation  of  which  that  declaration  was  given.  He  sees, 
that  the  word  witnesses  of  the  Spirit  who  gave  it ;  and  he  feels, 
that  the  Spirit  witnesses  the  truth  of  his  own  word.  He  has  a 
testimony  without  him.  in  which  thousands  of  evidences  have  con' 
curred  ;  ai;d  a  testimony  luithin  him,  which  likewise  nas  been  con- 
firmed by  the  concurrent  experience  of  thousands,  in  rUl  ages  and 
countries  of  the  world.  He  sees,  he  knows,  he  enjoys,  the  truth. 
He  does  not  speculate,  like  an  astronomer  gazing  after  a  distant 
star,  which  he  can  never  reach;  but  he  perceives  a  light  shining 
into  a  dqrkjilace,  the  datsning  of  the  day,  and  the  rising  of  the  true 
day'Star,  n;-  sun  of  righteousness  in  his  heart.  It  glimmered 
first  ;  then  broke  forth  illubtrious  :  And  his  /lath  shall  shine  more 
find  more  to  the  perfect  everlasting  day  in  his  soul.  What  joy  is 
it  to  perceive  this,  even  now,  in  a  body  of  peryerseness  and  cor- 
ruption, in  a  world  of  sin  and  iniquity.  But  O  what  shall  be  the 
happiness,  the  rapture>,the  transport ;  when  this  dark  dull  veil  shall 
be  removed,  and  the  believer,  face  to  face,  shall  behold  Him,  Avhom 
lie  loved,  and  sought,  and  hoped  for,  below  !  What  a  glow  of  ad- 
miration and  delight  shall  possess  his  soul ;  when  he  shall  see  all, 
that  he  is  capable  of  seeing  in  glory  ;  when  he  shall  enjoy  all  that 
his  nc^ture  can  enjoy,  of  everlasting  bliss  !  With  what  astonish- 
ment shall  he  survey  the  world  of  spirits  ;  with  what  pleasure 
shall  he  call  them  his  friends  !  Whai  wonders  of  grace,  life,  har- 
mony and  glory,  shall  break  in  upon  his  enraptured  soul  on  every 
side  I  Especially,  when  he  shall  behold  his  dear  Bedeemer,crown' 
cd  with  ineffable  splendor,  smiling  upon  him  with  love  and  benig- 
nity, and  bleiising  him  with  the  complete  participation  of  his  king- 
dom 1  Then  shall  the  blessed  Spirit,  who  conducted  him  through 
the  wretchedness  of  time,  pour  the  full  gladness  of  Heaven  into 
his  soul,  by  giving  him  such  communion  with  the  everlasting  and 
cvcrglorious  Trinity,  as  will  excite  ineffable  adoration  to  each  of 
X\\Q  divine  persons  iov  \ht,\v  respective  offices,  and  to  the  ivholc 
Godhead  for  the  glorious  covenant  of  salvation,  world  witjhoitt 
ond. 


CONCLUSION.  395 

To  Father,  Son,  and  Spirit,  three  divine  Persons  in  one  ancjl 

the  same  Jehovah,  as  to  the  Trinity  in  Umtt  ;  and  to  the  one 

Jehovah,  existing  in  the  three  Persons  of  Father,  Son,  and 

Spirit,  as  to  the  Unity  in  Trinity  ;  be  all  Honors  Grace,  anjl 

Qlory,  ascribed,  by  all  Creatures^  through  all  ages.    Amen. 


THE  EKT>. 


^ 


m 


